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InrnoducTion 



Saianic Apologencs 
and ihe Chunch Sex Akuse Scandal 



there is a branch of Christian theological studies called "apolo- 
getics," which is the art of refuting criticisms directed against the 
orthodox interpretation of Christian scripture. Unfortunately, 
many people whose religious interests could be classified as 
occult' also feel the need to resort to "apologetics" when con- 
fronted by an orthodox Christian with the "Satanic" nature of 
their beliefs. They claim that there is nothing "Satanic" or "Lucife- 
rian" about their interests, and that the Christians are simply "mis- 
interpreting" an ancient tradition that predates the concepts of 
both Christ and the Devil. Some even claim to be more truly 
'Christian than their detractors, throwing around New Age terms 
like "Christ-consciousness." 

The worst perpetrators of "Satanic apologetics" are those who 
openly call themselves "Satanists," especially members of the 
Church of Satan. These people claim to speak for the Satanic tra- 
dition, and yet they relegate Satan to the position of an "arche- 
type" with no real existence. To them, Satan merely represents 
'intellectual rebellion.' Their beliefs are, at bottom, atheistic, and 
if they worship anyone, it is themselves. 

What is really annoying is how Church of Satan members assume 
that all other followers of Satanic traditions are like they are. Thus 
the practice of Satanic apologetics spreads to the "debunking" of 
phenomena like Satanic human sacrifice, Satanic Ritual Abuse, 
and Satanic conspiracy theories. Recently, a Church of Satan rep- 
resentative appeared on Linda Vester's 'Dayside' show on Fox 



2 lucipen's lodge 

News, debunking the notion that Laci Peterson could have been 
killed by Satanists. Real Satanists, she argued, are abstract philoso- 
phers, embracing a system of self-empowerment. Real Satanists 
have no desire to kill anybody. Real Satanists don't even actually 
worship Satan. This woman could not conceive that a group of 
people who call themselves Satanists, or that are perceived as 
Satanists by outsiders, might exist who do not share her abstract 
notions about the "Satan archetype." She could not conceive that 
such a group might exist, perpetuating the ancient religious tradi- 
tions of our ancestors: traditions that at one time definitely 
included both human and animal sacrifice, and that would most 
certainly be perceived as "Satanic" today. People like her believe 
that Satanism, instead of stretching back to antiquity, was 
invented out of a vacuum in 1966 by Anton LaVey in Southern 
California. Such a claim, of course, flies in the face of the numer- 
ous cases of murders committed by people who later admitted to 
being motivated by Satanism. While such cases are not epidemic, 
they certainly do take place. There are also hundreds of murders 
that take place in Africa every year as sacrifices to traditional Afri- 
can gods. Similar animistic religions prevail throughout the Third 
World, and in many cases have spread to the First World as well. 
And while the number of human sacrifices taking place in the 
First World is undoubtedly limited, the number of animal sacri- 
fices made in the name of Voudon and Santeria is too high to be 
counted. While the participants might not label themselves 
Satanists, they are certainly worshipping demonic beings, and 
their practices are perceived as such by outsiders. 

But Satanic apologists will still tell you that nothing like this ever 
takes place. I have heard similar arguments about Satanic Ritual 
Abuse. While it is true that many of the alleged "victims" of SRA 
who have gone public have since been proven to be lying, delu- 
sional, or both, to say that such a thing "never happens" is to 
ignore numberless incidents of bizarre human behavior. Further- 
more, it is no real secret that "sex-magic" rites, including the prac- 
tice of sexual aberrations, have formed part of certain occult 
sciences from the very beginning. The practices of the priests of 
Babylon, Egypt, Greece, Rome, and India all involved sex rituals, 
with temple prostitution as an integral part of their tradition, as 



InTKoducrwn 3 

did those of the priesthoods of numerous other cultures. Judaism 
and Christianity were really part of a comparatively small minor- 
ity of religious traditions in the ancient world that did not 
include, overtly at least, the practices of human sacrifice and 
sacred sex — though the same can also be said of Confucianism, 
Buddhism (at least in its original form), Islam, and probably Tao- 
ism. Throughout the Old Testament, the priests of Israel are 
shown struggling desperately to keep the public, the monarchy, 
and even their fellow priests pure of the religious taint of the hea- 
then gods of their neighbors — an insurmountable task given that 
they were confronted with a perpetual onslaught of overwhelm- 
ingly persuasive influence. This was especially the case whenever 
the sons of Israel made wives or concubines of the women of hea- 
then nations. Wise King Solomon is famous for having dabbled in 
the magical arts, but he is equally well-known for his exceptionally 
large harem of foreign women. It perhaps goes without saying that 
the sex practices of these ancient cults rarely stayed within the 
bounds considered acceptable by modern standards. Homosexual- 
ity, bestiality, incest, and group orgies were common, and there 
was certainly no age restriction on the participants, nor any 
requirement that the participants be consenting. Rape was com- 
mon, and the murder of the victim before, during, or after the sex 
rite was common as well. Infanticide or abortion was not an 
uncommon end for the unhappy fruits of these unions. In other 
instances, the children were raised with privileges, as the divine 
offspring of the god to whom the ceremony had been dedicated. 

Indeed, the tradition of sex magic begins with the myth of a mat- 
ing between gods and humans. I speak, of course, about the inter- 
breeding between the "sons of God" and the "daughters of men" 
recounted in Genesis 6. This incident is elaborated upon greatly in 
the Book of Enoch and other apocryphal texts, where these "sons of 
God" are also referred to as "the Watchers," and are described as 
fallen angels, the Book of Enoch portrays the Watchers as being 
consumed with lust upon the sight of human women, and 
describes how, as they descended from Heaven, "their parts of 
shame hung down like horses." 

According to the mythology of certain modern day "Luciferians," 



4 lucipen's lodge 

the Watchers, or "Nephilim" as they're called in the Bible, were of 
a much higher level of sexual potency than human males, capable 
of having limitless orgasms without the "male refractory period" 
that prevents most men from achieving this. They claim that the 
Watchers taught human females how to enjoy multiple orgasms as 
well. The Book of Enoch and other texts seem to make similar asser- 
tions. The children born of these unions between angels and 
human women were described as "giants" in some instances, and 
in others designated as word "Rephaim." The Watchers were 
accused by God of teaching women sexual abominations they had 
never before known, and of introducing them to the use of make- 
up and jewelry, by which means they went about seducing human 
males. Thus was rampant promiscuity and fornication spread 
through the land, forcing God to bring about the Flood, to wipe 
the earth clean of this pestilence. 

But it was not only heterosexual unions, according to this belief- 
system, that interested the Watchers and their sons. When in Gen- 
esis the two angels visit Lot in the land of Sodom, the local inhab- 
itants become consumed with lust, and besiege Lot's house, 
demanding to be allowed to sodomize the angels, whom some 
writers identify with the Watchers of the Book of Enoch. Some- 
thing about their very appearance inspired this desire in the Sod- 
omites. A similar scene occurs in the Book of Judges, where a young 
Levite goes to visit a friend in the land of the Benjamites (descen- 
dants, according to the same theory, of the Rephaim). A group of 
Benjamites called the "sons of Belial" again besiege the house, 
demanding homosexual intercourse with the Levite. The Watch- 
ers and their descendants, according to this "Luciferian" myth, are 
associated with promiscuity of every sort, which was brought into 
the world by them in the first place. The origin of sexual perver- 
sion, according to this myth, is Satan, the original Incubus, from 
whom it was passed on through the generations to his modern day 
progeny. 

Sex mysteries can be found embedded within the rites of witch- 
craft, Satanism, certain Gnostic sects, and secret orders such as the 
Ordo Templi Orientis, the Dragon Order, and many others too 
numerous to be named. The idea of sex magic begins with a sim- 



InTKoducrwn 5 

pie concept: that the union between a man and a woman can, 
through spiritual practices, be used to mimic intercourse with 
divine beings. But sex magic includes within its repertoire every 
sexual act imaginable. Homosexuality, bestiality, incest, pedo- 
philia, sado-masochism, and the like all have their value within 
the rites of sex magic, as practiced by various groups throughout 
the centuries. 

Perhaps one of the reasons behind the practice of sexual abomina- 
tions in occult rituals is this: the belief that Lucifer's fall from 
Heaven, the punishing Deluge, and the curse upon Lucifer's 
descendants, were precipitated by such an abomination — the 
"interracial" mating of gods and men. The practice within the 
context of a sex magic ritual of other sexual acts believed to be 
offensive to God may be a re-enactment of this original "sex 
crime," which Luciferians or Satanists see rather as a sacred act, 
resulting in a race of humans whose ancestry is semi-divine. It 
goes without saying, then, that any child made to participate in, 
or even made to witness, rites of this sort might feel, upon reflec- 
tion, that he has been a victim of Satanic Ritual Abuse. And in 
many cases, I am sure that such a label would be most appropriate. 

But what is the ultimate purpose behind the perpetuation of these 
Satanic traditions by the various secret societies that practice 
them? Evidence points to a concerted effort for world domina- 
tion: the "New World Order" plot of modern conspiracy theories, 
an agenda that is right in line with the traditional idea of Satan as 
"Prince of This World." 

This, again, is something the Satanic apologists have always 
refused to admit. They claim that Satanists reject the ambitions of 
power and money, that they have no wish to dominate others, but 
want only freedom for all mankind. They claim that it's just not 
possible for a large Satanic conspiracy to be kept secret long 
enough to work, because of the fickleness of human nature. Still 
others claim that Satanists are just rebellious teenagers, and that 
nobody in any position of power is actually a Satanist. But if one 
actually reads the texts published and embraced by Satanists and 
other occult groups throughout the centuries, one finds a clear 



6 lucifen's lodge 

value placed on the possession of worldly power for members of 
their own kind, and allusions (some vague, some direct) to the cre- 
ation of a global Luciferian empire. 

To be fair, most of the personal testimonials floating around today 
by those who have supposedly seen in action the "Satanic Illumi- 
nati that controls the world" are indeed questionable. But the 
overall notion of the Satanic conspiracy most likely is not. It is 
well known that many powerful people, both today and through- 
out history, have been members of occult secret societies, practic- 
ing the Luciferian traditions that many of them believe ultimately 
derive from the fallen angels. 1 And the groups to which these peo- 
ple belong do appear to embrace a long-term plan, not only for 
world-domination, but for the restructuring of the world's institu- 
tions along the lines of their own religious ideals — ideals that are, 
at bottom, Luciferian. It would be hard not to admit that the 
world they appear to be making shockingly resembles the biblical 
description of the Antichrist's kingdom. Most notably, they want 
to put the members of their own Luciferian bloodline — those who 
believe themselves to be descendants of fallen angels — in the 
driver's seat of a global government. 

It follows, then, that one of the necessary elements for those who 
would construct the Antichrist's kingdom would be the creation 
of a Satanic church, and the conversion of the world's populace to 
a Satanic religion. But they would not wish to create a truly "new" 
church, wiping the slate clean and starting over. They would not 
for instance push for everyone in the world to join Anton LaVey's 
Church of Satan. It makes sense that they would rather infiltrate 
and exercise control from within a church that is already in exist- 
ence, and that has already solidified its power-base globally. No 
church fits this description more perfectly than the Catholic 
Church, which was for centuries the most powerful force in the 
world, and in many ways still is. Malachi Martin, in Windswept 
House, claimed that such forces, with world domination as their 



1. Father Malachi Martin, whom William H. Kennedy knew and worked with to 
investigate pedophilia and Satanism in the Catholic Church, claimed that the Lucifer- 
ians he was aware of almost always belonged to the economic and/or political elite. 



InTKoducrwn 7 

goal, have already made deep inroads into Roman Catholicism. 

The establishment of the Church of the Beast is foretold in the 
17 th chapter of St. Johns Revelations: 

"Come hither; I will shew unto thee the judgment of the great 
whore that sitteth upon many waters: With whom the kings of 
the earth have committed fornication, and the inhabitants of 
the earth have been made drunk with the wine of her 
fornication. 

"So he carried me away in the spirit into the wilderness: and I 
saw a woman sit upon a scarlet colored beast, full of names of 
blasphemy, having seven heads and ten horns. 

"And the woman was arrayed in purple and scarlet color, and 
decked with gold and precious stones and pearls, having a 
golden cup in her hand full of abominations and filthiness of 
her fornication: And upon her forehead was a name written: 

MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND 
ABOMINATIONS OF THE EARTH. 

"And I saw the woman drunken with the blood of the saints, 
and with the blood of the martyrs of Jesus: and when I saw 
her, I wondered with great admiration. ..." 

The idea that there is Satanism in the Church is really not far- 
fetched. We know it is likely that the Satanic conspiracy is plotting 
to infiltrate the Church. In addition to those Satanists who join 
the Church as part of the conspiracy, there will be those who orig- 
inally join as devout Catholics but for one reason or another later 
become involved in Satanism. They may have faltered in their 
faith at some point or become fascinated with the occult, and 
upon confessing this to a fellow priest in the confessional, a priest 
with Satanic connections, may be invited to join one of the secret 
cults that many believe are operating within the Catholic priest- 
hood. It is easier for a priest to become attracted to the occult than 
it is for the average person. A priest performs actions every day the 
he believes to be supernatural: prayer, communion, confession, 



8 lucipen's lodge 

penance, and numerous other rites. Thus they may be tempted to 
learn how to manipulate the powers of demons in the same way 
that they believe they are manipulating the powers of angels, the 
saints, or God. Those who serve in certain departments within the 
Church would be particularly vulnerable to such temptation — for 
instance, those authorized to perform or participate in exorcisms. 
Having seen first-hand the power and reality of demons, some 
probably cannot but wonder what it would be like to use that 
power to obtain their desires. And through performing exorcisms, 
they may feel they have learned how already. 

In summary, Satanism has always been a dark cloud lurking in the 
background of the Roman Catholic Church. That cloud is in the 
process right now of overshadowing the Church, of overwhelming 
it with its power and taking control. Meanwhile the Satanic apol- 
ogists, including those who pose as spokesmen for the Church, are 
working overtime to convince everyone that there is no such thing 
as Satan, and most especially no Satanic conspiracy, urging us to 
ignore the sulfurous odor that lingers around the current Church 
child abuse charges. Unfortunately, people are all too willing to 
ignore the obvious, and to stay within the safe cocoon of their 
belief that the rape of their children by priests is not part of a 
larger, more sinister pattern. It is this attitude that could soon 
allow Satan to take control of the Papacy itself, if nothing is done 
to stop him. Within the pages of Lucifer's Lodge, author William 
H. Kennedy has defrocked the Devil, unveiling for us all the 
unpleasant truth about the present state of the Church. Let us just 
hope that it is not too late. 



Vneyace 



looking yon Lucipen's lodge 



in early 1996 i found myself in the New York city living 
room of the famous theologian and novelist Father Malachi Mar- 
tin. I had come to gather information on the aging priest's life for 
a book on traditional Catholic curates, which I was considering 
writing. The idea for the book had been suggested to me by Dr. 
Rama P. Coomaraswamy, MD, who then arranged a meeting with 
his close friend Fr. Martin, who would be prominently featured in 
the proposed book. In the course of the interview, Martin made a 
suggestion for a further writing project that I found quite stun- 
ning at the time. 

Martin told me that he had solid information that Boston s prel- 
ate, Cardinal Bernard Law, was complicit in the operation of a 
ring of pedophile priests, some of whom were practicing Satanists. 
In the course of the next twenty minutes Martin outlined the evi- 
dence he had obtained concerning Law and other prelates in the 
American Catholic Church. He said that some of his sources in 
the Vatican reported that a major cover-up was afoot in Boston 
involving the Church, which was paying off former victims for 
their silence and using forms of intimidation to quell others who 
suffered under these vile priests. He told me of letters he received 
from victims in Boston, some of whom had suffered under the 
nefarious activities of a group of Devil-worshiping Catholic 
priests. 

Martin went on to mention that he and his colleague Father 
Charles Fiore were gathering a central list of offending clerics and 
their complicit superiors and he said that he wanted to network in 



10 lucipeu's lodge 

order to establish investigative contacts in each city where the 
major reports of satanic pedophilia among priests were originat- 
ing. Martin suggested that I begin researching this cult in Boston, 
as I was from Massachusetts and could "get a better pulse on the 
situation." 

My first impression of this odd suggestion was one of extreme 
skepticism. I remembered philosopher John Humes much used 
dictum that (in my paraphrase) "an extraordinary claim requires 
extraordinary evidence," and stated that such a cabal could never 
be kept secret in Massachusetts where gossip (good, bad, and ugly) 
is the order of the day in the lives of the faithful. I claimed that the 
Archdiocese in Boston has had a few sick priests who abused chil- 
dren, like Father James Porter, but that the system eventually 
weeded these people out of the Church and away from ever being 
near children again. 

Martin asked me to make some inquiries in Boston on my own, 
claiming that the over-arching nature of this Catholic cabal of 
Satanist pervert priests would reveal cracks in the walls of what he 
referred to as "Lucifer's Lodge." He asked me to suspend judg- 
ment, search out the facts for myself, report any findings back to 
him, and, if I found enough hard evidence, write a book on the 
subject. Martin offered help me promote the book on a variety of 
nationally syndicated radio shows if I chose to write a book on this 
seemingly odd topic. 

After returning to Massachusetts and undertaking some quite 
casual investigative reporting, I could find no one who had heard 
of such activities in greater Boston. I relayed this to Martin in var- 
ious phone conversations, to which he always replied that the 
cover-up was still in play and that the situation was so bad that the 
pedophile cult in the Church would soon explode into the popu- 
lar media. Although I doubted that a large-scale cover-up was pos- 
sible I suspected that Martins theory might be true on a far 
smaller scale among a few sick clerics. The Chancery, so I thought, 
would not allow such a large-scale operation to exist, for the moral 
implications of such a cover-up would compel Cardinal Law to 
destroy any such cult in his archdiocese. 



Pnepace 1 1 

To be perfectly honest, I thought various pranksters were sending 
Martin false letters about Satanism. This often happens to Chris- 
tian clergy who specialize in anything demonic, such as radio 
evangelist Bob Larson, who was constantly hoaxed on his live 
show. 

Over the next few years I kept in regular contact with Martin by 
phone and paid him a few more visits in New York. He at first 
considered expanding my chapter on him into a full biography, 
but later decided to abandon the project, telling me he did not 
want to spend his twilight years defending his life and would 
rather put his energy into writing a final book concerning the 
New World Order. He asked me not to write anything about him 
while he was alive, but did request that I write a response to any 
critics who tried to smear his reputation after his passing, using 
the biographical materials he had given me. 

I greatly respected the elderly priest but at that time did not agree 
with his assessment of the Satanist priest ring in the Church. I 
feared probing too deeply into Church affairs, recalling the 
Satanic Panic, which erupted in Massachusetts in the 1980s. I had 
watched in horror as members of the Amirault family were sent to 
prison for practicing Satanism and child abuse at their day care 
center in a Boston suburb. I trembled when I recalled the talk of 
restoring the death penalty in Massachusetts for satanic ritual 
abuse, thinking that the witch hysteria that plagued Salem in the 
1690s was returning to the Bay State. 

I thought that the sort of cabal Martin spoke of was too big for 
any group of conspirators to keep a guarded secret for very long. 
After Martin died in 1999, there was not much talk of this satanic 
ritual abuse cult in the Roman Catholic Church. I thought the 
matter was dead. I was sorely mistaken. 

January 6, 2002 began as a normal enough day. As an early riser I 
generally retrieve the morning newspaper just after its delivery at 
my door. After I settled down with a cup of tea to read The Boston 
Globe, the headline made my jaw drop: Church Allowed Priest 
Abuse for Years. The article recounted how Father Paul Shanley 



12 lucipen's lodge 

sexually abused boys, and reported that an active conspiracy was 
in play to protect a variety of sexually degenerate priests. This was 
not some underground rag or conspiracy newsletter — this was The 
Boston Globe, one of the most respected newspapers in the world. 
The paper later won the 2003 Pulitzer Prize for public service for 
its coverage of the priest crisis. 

The next year saw a whirlwind of media coverage concerning Law 
and his complicity in the protection of over 100 alleged degenerate 
priests in his archdiocese. News from other nations revealed the 
international scope of the priest pedophile ring, which operated 
with the protection of the Vatican. Law was forced to resign 
within two years of the initial Globe report, and Bishop Thomas 
Dupre of Springfield, Massachusetts was likewise forced to resign 
and faces criminal charges for the rape of two children. 

I attended some spontaneous protests that began outside the 
Cathedral when Law was conducting services and got to know 
some victims. A few began telling me of their experiences, which 
fit the picture Martin had outlined. One man told me about being 
abused in a Catholic boys home in what he called "the black 
room," a ritual chamber used by priests to rape young boys. 
Another man who also lived at this home told me about certain 
devilish practices that occurred in the black room. After reading 
Irish journalist Alison O'Connor's book A Message from Heaven 
(2000) about the priest crisis in Ireland, I learned that a certain 
Irish priest also used what his victims (who referred to themselves 
as "survivors") called "the devil's room" to molest children. 

There seemed to be a network of these ad hoc ritual chambers used 
by Catholic priests all over the world. This was all very hard to 
assimilate. 

As more and more reports of sexually abusive priests came out in 
the popular press, more and more cases of what can only be 
described as satanic ritual abuse emerged in the popular media. 
The complicity of the Church hierarchy made it a full-blown 
cabal, and the cases of ritual abuse revealed that this conspiracy 
was satanic in nature. 



Pnepace 1 3 

After over a year and a half of collecting data and interviewing vic- 
tims and social workers, I decided I would heed Martins advice 
and write the book you now hold in your hands. 

The first chapter deals with the Satanic Panic, which began in the 
1980s and sent innocent men, like Gerald Amirault, to prison on 
trumped-up Satanic Ritual Abuse (SRA) charges. Those who want 
to know "where's the beef?" on Catholic SRA can skip this chapter 
and go straight to the second chapter on Father Sean Fortune, 
where their hunger will be satisfied. Chapters three through seven 
deal with Boston Archdiocese SRA cases that have come to light 
since January 2002. The murder of Father Alfred Kunz is covered 
in chapter eight, and chapter nine deals with the dynamics of 
brainwashing and SRA. Chapter ten reviews the nature of this 
cabal by employing Martin s accurate analysis of the situation we 
face concerning satanic ritual abuse in the Catholic Church. 

My primary sources for this study are the Boston Globe, Boston 
Herald, Boston Phoenix, and Irish Times newspapers. I conducted 
interviews with seven verified victims in August of 2002 — all of 
whom I had met at the protests in front of the Holy Cross Cathe- 
dral in Boston. For legal and personal reasons, these victims have 
asked to remain anonymous and I will respect this. Their testi- 
mony concerning the abuse they faced corroborate established 
facts from mainstream news agencies. A former Protestant church 
youth social worker whom I interviewed concerning a satanic cult 
going by the name of the Process Church likewise wishes to 
remain nameless, as members of this sect still live in the vicinity of 
his home and he wants no conflict with them. Another source 
who contacted me concerning the Process Church's activity wishes 
to remain anonymous as well. 

My theory concerning the history of the cult that appears 
throughout this study remains to some extent conjectural, and is 
not offered as fully established. It is more a vehicle to stimulate 
debate on the origin of this strange sect within the Church of 
Rome. 

It must be categorically and emphatically stated that this study 



14 lucipen's lodge 

does not comprise a blanket indictment of Catholic priests. The 
vast majority of Roman Catholic curates keep their vow of celibacy 
and never have sexual relations. Father Malachi Martin — himself 
a lifelong priest of the Church of Rome — claimed satanic pedo- 
phile priests constitute only about one to two percent of all Cath- 
olic clerics worldwide, an estimate based on a secret Vatican sex 
study conducted from 1994-96 and which also concludes that well 
over 90 percent of Catholic clergy have never had sexual contact 
in their clerical lives. Consequently, this examination exonerates 
these innocent clerics, and has nothing but sympathy for the way 
they are now made to suffer for the actions of a small number of 
their deviant brother priests and the prelates who protect them. 
Let us all remember to treat these innocent servants of Christ with 
the utmost respect. 

A few words must also be said about the modern Satanism move- 
ment. Most modern Satanists derive in some way from Anton 
LaVey's Church of Satan and its offshoots. These groups comprise 
harmless Satanists who, for varied reasons, choose to offer their 
spiritual allegiance to the Devil, either as a metaphor or as a super- 
natural being. Such Satanists harm no one and it is no more the 
intention of the author to suggest that all Satanists are pedophiles, 
than it is to say that all Catholics are pedophiles. The vast majority 
of those espousing Satanism as a creed are as harmless to society as 
are the vast number of people who espouse Catholicism as their 
faith. The major precept of a truly free society is its tolerance of 
spiritual beliefs, even if those beliefs are offensive to others or one- 
self. It is in this spirit that I believe that harmless Satanists should 
be free to practice their religion without interference from those 
who may be offended by their views. 

However, there are priests of the Church of Rome who have 
brought together elements of Satanism and Catholicism in the 
rape of women and children, and it is on these individuals that I 
focus in this book. In this regard I refer to them as "Satanists" and 
"Luciferians," and I should point out that I am only referring to 
the Catholic priests who were involved in SRA cases. Basically, 
Satanist priests invoke Satan's name in magical hexes and offer sex 
rituals to Satan. Luciferian priests are those priests who mimic the 



Pnepace 1 5 

actions of Lucifer and invert Christian rites with perverted sex rit- 
uals. Both sorts of Catholic priests have been well aware of each 
other and have sometimes shared information. 

I am not in any way referring to the harmless Satanists mentioned 
above. The only Satanists I name as linked to child rape are 
Roman Catholic priests who have adopted diabolical practices in 
their ministry. I state categorically that I do not mean to suggest 
any other Satanic or occult group mentioned in this book is 
involved in any kind of rape or criminal activity of any kind. 

This work is not for the fainthearted and is certainly not for chil- 
dren. It describes a world far more morbid, sadistic, and frighten- 
ing than anything that the creative imaginations of an H.P. 
Lovecraft or a Stephen King could ever hope to conjure. It is the 
real world of Devil worship and arcane sexual rites practiced by 
priests of the Church of Rome who have formed their own Luci- 
fer's Lodge. 



1 



Saramc Panic 
Reconsideued 



before peering into the cabal of Catholic Satanic Ritual 
Abuse it is imperative to examine the injustices based on false 
claims of SRA that swept over the United States in recent decades. 
"Satanic Panic" may be defined as an irrational and unfounded 
belief that a conspiracy of devil worshipers is involved in secret 
rites that include the physical, sexual, and psychological abuse of 
unwilling victims. This term denotes a current-day "witch hunt" 
mentality such as affected Europe and the New World centuries 
ago and sent many innocent people to the stake and the gallows. 
This belief proliferated in the 1980s and 1990s and became the 
basis for several high-profile cases where innocent people — child 
care workers and even one policeman — were convicted of Satanic 
Ritual Abuse and sentenced to long prison terms. 1 

"The popular media actively promoted the hype and hysteria sur- 
rounding alleged devil worshipers and created the atmosphere of 
'Satanic Panic.' Such media heavy weights as Geraldo Rivera and 
Oprah Winfrey featured TV interviews with alleged victims of 
Satanic Ritual Abuse, who droned off fantastical stories of physi- 
cal and sexual maltreatment, human sacrifice, and bizarre ceremo- 
nies offered to Lucifer. Soon many talk shows featured law 
enforcement officials alongside alleged victims, who were self-pro- 
claimed occult police detectives.' They began spinning yarns of an 
organized conspiracy of Satanists that sought to capture the hearts 
and minds of young people through heavy metal music, drugs, 



18 lucipeu's lodge 

premarital sex, and secret devil worship. Along with this belief in a 
cabal of satanists came the notion that some children were regu- 
larly abused by these Satanic cults and were brainwashed into for- 
getting or repressing the full memory of their maltreatment." 2 

Most SRA accusations of the 1980s stemmed from memories con- 
jured up by alleged victims during hypnosis sessions with mental 
health professionals, or during pastoral counseling sessions with a 
cleric. There is no one simple explanation for what motivated 
social service professionals, clergyman, and the courts to buy into 
the Satanic Panic scare. Perhaps the rise of the Christian Right was 
responsible for the outbreak of this neo-witch hunt. It is often for- 
gotten how much power and influence the Christian Protestant 
evangelical movement wielded in the late 1970s and '80s. This was 
long before the fall of Jimmy Swaggart and Jim Baker. It was the 
time when Jerry Falwell helped Reagan get elected President and 
the 700 Club became a daily staple for millions of cable TV sub- 
scribers. The airwaves were buzzing with dozens of evangelical 
ministers like John Ankerberg, Pat Robertson, Robert Schuller, 
and Fred Price. Christian radio favorites like Walter Martin and 
James Dobson opined on a variety of political issues to eager 
Christian ears. Constance Cumby — a Roman Catholic lawyer — 
lectured on the demonic intent of the New Age Movement 
(NAM) to large crowds mesmerized by her devilish assertions. 

It was within this neo-conservative milieu that the notion of 
Satanic Ritual Abuse became a mainstay topic for the New Right. 
Pat Robertson and Bob Larson especially pushed the idea that a 
devil-worshiping cult existed and was actively seeking to control 
and abuse helpless children. Soon they even featured stories about 
alleged victims of SRA. 

"Most of these stories were pure fiction. Detailed narratives were 
merely planted into the victim's memory by the counselors in the 
form of subtle suggestions and then treated as hard fact. This pro- 
cess involved the body language and tone of voice of the counselor 
combined with leading questions. The victims sought to please by 
answering questions in the way most appealing to the therapist. 
The cleric or counselor rewarded desired answers with approving 



Saramc Panic Reconsidered 19 

forms of body language and a pleasant tone of voice. Any answers 
that did not fit the counselors preconceived theory prompted the 
accusation of 'being in denial' and the victim was treated with 
contempt until he or she answered correctly. The counselor's pre- 
determined notions always affirmed the existence of devil-wor- 
shiping cults that engaged in Satanic Ritual Abuse and human 
sacrifice as a matter of course." 3 

"This procedure of inducing artificial memories works well on 
children. Considering the dependency children have on adult 
authority figures, it is no wonder that a very young child can be 
programmed with false memories. Most of what we call 'child- 
hood' involves the forced compliance of offspring with the wishes 
of their parents and other adults. Parents, teachers, and doctors all 
have authority over children, and the children know it. Conse- 
quently, a therapist can easily persuade a child that an event 
occurred when it did not. Adults, remember, have a huge influ- 
ence over children's view of reality. We tell them what is 'real' and 
what is 'make-believe.' It is amazing how much we transfer this 
task unto other authority figures when we ourselves teach adults. 
It seems that the therapist or pastor becomes a sort of 'weigh sta- 
tion of reality' for many adults. In some instances an adult will 
accept a minister's or therapist's version of reality when the actual 
events do not match the authority figure's description in any way, 
shape, or form. This phenomenon is known as false memory syn- 
drome"* 

"Mental health professionals and religious advisors become the 
representatives of reality and sanity for many children and adults. 
When psychological and spiritual advisors induce people to 
believe they were abused by Satanists when they were not, these 
irresponsible professionals cause huge social problems that have 
led to the long-term imprisonment of innocent people and the 
exploitation of so-called victims. Such was the situation in the 
1980s when Satanic Panic erupted in the United States. The events 
surrounding this strange social phenomenon are worth reviewing 
in detail as they will shed light on how to avoid the hysteria of 
Satanic Panic in the future." 5 



10 lucipen's lodge 

What Did Michelle Remember? 

1980 was a banner year for conservative Christians in the United 
States. The Moral Majority was leading Ronald Reagan to the 
White House while simultaneously preventing the Equal Rights 
Amendment from being ratified. Evangelical churches were swell- 
ing with baby boomers, many of whom had questioned the status 
quo thinking of their parents just a decade before. The perceived 
wasteland of the liberal agenda was about to be replaced with the 
free market capitalism of Reagan's "trickle down economics" — a 
theory proposed by Leo Strauss and brought in fruition by the fol- 
lowers of economist Milton Freedman. The pro-life movement 
was becoming highly organized and had realistic dreams of over- 
turning Roe vs. Wade. 

"For politically minded Christians, the external enemy was clearly 
defined as the atheistic Soviet Union. And as hard as it is to 
believe, many Christians believed that the internal enemy 
was . . . comprised of a well-organized group of secret Satanists 
who sought to destroy our Christian culture by various forms of 
Satanic Ritual Abuse. In that defining year for the Christian Right 
there appeared what many believed to be a literal godsend to these 
Christian neo-inquisitors who had no actual witches to question 
and had to seek them out. Canada — our neighbor to the north 
and liberal bastion of socialized medicine and welfare programs — 
gave evangelical Christians a supposed actual victim of a devil- 
worshipping cult from Victoria, British Columbia named 
Michelle Smith." 6 

"Smith and her psychiatrist Lawrence Pazder authored the bible of 
SRA accusations entitled Michelle Remembers. This tome com- 
prises a highly detailed account of Michelle Smiths allegedly hor- 
rible experiences as a victim of a devil worshiping cult in her 
native city. While undergoing hypnotherapy with Pazder, Smith 
apparently recalled hidden or repressed childhood memories 
which included such late night horror movie elements as men in 
red hooded robes performing incantations, adults doing sexual 
things to her with spiders and snakes, forced enemas and the 



Saramc Panic Reconsidered 21 

whopper of all SRA testimonies, the famed sacrifice of a baby by 
devil-worshipers to Lucifer himself. This theme recurs in many 
Satanic Panic legal cases. (The process of recovering lost memories 
would become known by the Freudian term 'abreacation' in 
emerging SRA therapy circles.)" 7 

"In Smiths original version, the Dark Prince actually appears to 
the Satanist coven she was forced into as a child — Michelle claims 
to have seen Lucifer himself. But it was the theme of human sacri- 
fice that would cause the greatest hysteria until 'devil worshipers' 
began to be seen as the abductors of most of the missing and 
exploited children whose photographs turned up on milk car- 
tons. ° 

Michelle Smith was raised Roman Catholic and the people she 
accused of SRA were likewise Catholics. This caused an uproar 
within the conservative and traditional branches of the Church of 
Rome. Much like their Protestant counterparts, elements of these 
branches of Roman Catholicism were eager to believe Smith and 
Pazder. Michelle's accusations confirmed many rumors that had 
circulated in Catholic circles concerning a cabal of satanic, gay, 
and child-abusing priests who secretly operated in the Church. 
The more liberal elements, which ran the Vatican, preferred to 
ignore such claims. 

"Smith's allegations were later proven false, as no forensic evidence 
ever turned up where she claimed these hellish events took place. 
Even the descriptions of her locations were grossly inaccurate, 
with events occurring at places where the general public would 
definitely have seen the bonfires and alleged rituals mentioned in 
the book. However, these disqualifying facts did not emerge until 
many years later, allowing Michelle Remembers to act as a sort of 
Malleus Maleficarum^ for Reagan-Era evangelical Christians who 
sought to root out SRA-practicing devil worshipers. Fundamen- 
talist Christians adopted the cause of aiding SRA victims psycho- 
logically, spiritually, and legally. A new category of counselor 
developed called 'SRA Specialists,' drawn from mental health pro- 
fessionals, Christian clergy and law enforcement officials." 10 



22 lucipen's lodge 

"In the previous decade, there had been testimonies by born-again 
Christians in which they claimed to have been members of satanic 
covens. The testimony in Michelle Remembers, however, is what 
really instigated the formation of highly organized Christian min- 
istries dedicated to the sole purpose of aiding SRA victims, gather- 
ing their testimonies and, if possible, passing any information 
concerning members of these so-called covens on to law enforce- 
ment officials. The impact of Michelle Remembers, combined with 
the dedicated work of evangelical ministries, mental health work- 
ers, law enforcement agents and, especially, the popular media, 
caused Satanic Panic to spread in the early 1980s. The SRA special- 
ists allowed the belief in devil- worshipping cults to simmer in the 
popular memory until it boiled over into a stunning court case 
that is still discussed in the legal community. It was concluded 
that what Michelle claimed to have remembered never happened 
in the real world. Many similar testimonies that were to enter into 
the media spotlight during the Reagan era were revealed to be 
equally false." 11 



Satan s Day Care? 

"The ever vigilant SRA specialists were constantly on the lookout 
for signs of the actual Satanists who were running these secret 
blood covens. Their patience was rewarded in August of 1983 
when a woman diagnosed with paranoid schizophrenia accused 
child care provider Ray Buckey — whose family operated the 
McMartin pre-school in Manhattan Beach, California — of 
molesting her son. Buckey was arrested but the charges were later 
dropped owing to lack of evidence. The police chief of Manhattan 
Beach caused a major uproar when he mailed out over 200 'strictly 
confidential' letters to the current and former parents of children 
who attended the McMartin School stating that Buckey may have 
forced children to engage in various sexual acts with him. The 
chief asked them to question their children for confirmation that 
these acts took place. News of the letter was quickly leaked to the 
media. A local TV station broke the story and allegations began 
flooding into the city police station." 12 



Saramc Panic Reconsidered 23 

Municipal law enforcement called in an organization named the 
Children's Institute International (CII), a private non-profit orga- 
nization that specialized in treating and preventing child abuse. By 
Spring of 1984, the CII claimed that 360 children had been diag- 
nosed as victims of abuse. Medical exams were conducted on 150 
children, but none of the physical evidence normally seen with 
sexually abused children was found. The doctor did perform, 
however, some new tests that have since been shown to be useless 
as an indicator of abuse. The doctor concluded that about 120 
children had been sexually abused. This announcement caused 
outrage across the whole town, particularly with the parents of the 
allegedly abused children. Stories of child abuse ran rampant. 
Some parents apparently coerced their children into making false 
claims of abuse, some no doubt motivated by hopes of a lofty 
insurance settlement. 

"CII interviewers resorted to leading, suggestive, and repeated 
questions. These are the precise techniques that almost guarantee 
the implantation of false memories in the minds of children. 
Criminal charges were filed against Ray Buckey, his wife, Peggy, 
and his mother, Virginia McMartin, who operated the school. 
However, the case against them began to unravel when children 
began describing other SRA locations including St. Cross Episco- 
pal Church in Hermosa Beach, California and eight other Man- 
hattan Beach schools. According to the children's testimonies 
teachers at the schools were said to belong to a Satanic cult and a 
child pornography ring. About 100 teachers were accused of child 
molestation and/or Satanic rituals." 13 

"Children began accusing people they had never met of having 
sexually abused them in Satanic rituals. One cannot help but 
think of the witch trials in Salem in the 1690s when the children 
went too far in their testimonies, finally accusing the governor's 
wife of casting hexes and thus compelling the colonial government 
to end the trials. Likewise in 1990 the prosecution team in Califor- 
nia stopped trying to put Ray Buckey and his family in jail after 
too many false accusations surfaced. After six years and at a cost to 
the state of $15 million — the highest cost for a single court case up 
to that time — no convictions were won." 14 



24 lucipen's lodge 

In his book on the McMartin case entitled The Abuse of Innocence 
[1993], Paul Eberle makes an interesting observation: 

Almost all of the accusing families were practicing Catholics 
who attended the American Martyrs Church. . . . What the 
Catholic Church did was to open its doors to all these witch- 
hunters. . . . The [Martyrs] Church was marching with the 
accusers, and anybody with an ounce of brains knew these 
people were innocent. The church was very accommodating 
with the lynch mob. . . . 15 

This reference to the American Martyrs Church as the prime gen- 
erator of the hysteria is of great significance in light of the recent 
sex abuse scandal in the Roman Catholic Church. Factions within 
the Catholic Church are as much to blame for "Satanic Panic" as 
any Protestant group. 



Witchcraft Hysteria in Massachusetts 

"In early September 1984 a child attending a day care center in 
Maiden, Massachusetts, disclosed to his uncle that a man named 
"Tooky" had pulled his pants down. Tooky was the nickname of 
Gerald Amirault, a part-time worker at the Fells Acre pre-school. 
The boys teacher and Amirault both remembered that he had 
changed the boys pants and underwear after the child wet himself 
during nap time. Unfortunately, Amirault was never questioned 
by the police and was unable to give this explanation until much 
later. After a great deal of questioning by the boys mother, the boy 
disclosed that 'Tooky had taken him to a 'secret magic room' and 
molested him. Gerald s mother, Violet, and wife, Cheryl, actually 

ran the center and they too found themselves embroiled in this 

"16 
case. i0 

"The alleged victim described the room as having a shelf with 
golden trophies, no windows, and one or two beds. When inter- 
viewed by a social worker, the boy originally denied most of the 
allegations and said that Amirault had only touched and kissed 



Saramc Panic Reconsidered 25 

him. After intensive questioning, he later said that abuse had hap- 
pened when Amirault took over the class, substituting for the reg- 
ular teachers who had fallen ill. The teachers stated that Gerald 
had never been allowed to teach the class because he lacked the 
proper credentials. The boy named a fellow student as also having 
been molested but the other boy denied this." 17 

"The police went to the school, seized class lists, arrested 
Amirault, and shut the school down. The parents of children at 
the Fells Acre school were summoned by police and social workers 
to a meeting at the police station and were told that common 
childhood behavioral patterns — bed wetting, nightmares, changes 
in appetite, etc. — were indicators of abuse, and were asked to 
query their children about 'magic rooms,' 'secret rooms,' and 
clowns. The parents were told: 'Go home and question your chil- 
dren and don't take no for an answer.' According to one parent at 
the meeting, they were also told, 'God forbid, any of you show 
support for the accused. Your children may never forgive you.'" 18 

"The children were interrogated not only by their parents but also 
by police, social workers, therapists, prosecutors, and by pediatric 
nurse Susan Kelley who led the investigation. The interrogations 
were highly leading and coercive. Kelley used Sesame Street pup- 
pets and had Bert and Ernie beg the children for 'disclosures' of 
Satanic Ritual Abuse. Kelley and other examiners also employed 
anatomically correct dolls. Any failure to 'disclose' was dismissed 
as 'denial.' In some instances, when a child denied abuse, Kelley 
would tell the parents that the child had been abused anyway. 
John Rivers, a Maiden police inspector, said interviewing the chil- 
dren was 'like getting blood from a stone.' No Fells Acre child ever 
made a spontaneous accusation of Satanic Ritual Abuse." 19 

"Since 1990, social scientists have demonstrated conclusively that 
'evidence' obtained under these circumstances is worthless. Psy- 
chologists Stephen Ceci of Cornell University and Maggie Bruck 
of McGill University, for example, found that anatomically cor- 
rect figures were useless in determining which children had been 
touched on the genitals during a doctor's visit. Many of the chil- 
dren, in fact, falsely asserted that the doctors had put their fingers 



26 lucipen's lodge 

or implements inside them. Sena Garvin of the University of 
Texas at El Paso used the Fells Acres interrogation techniques and 
was able to extract false accusations from 75% of 3-year-olds and 
from 50% of another group that ranged in age from 4 to 6." 20 

"The investigation was supervised by the Middlesex County Dis- 
trict Attorneys office. District Attorney Scott Harshbarger used 
this case to further his selfish political ambitions. He sought and 
received indictments of all three Amiraults who were involved in 
the operation of the pre-school. The actual investigation and pros- 
ecution of the Amiraults was conducted first by State prosecutor 
Patricia Bernstein, who was later joined by attorney Larry Har- 
doon. Hardoon flew to California to confer with the state lawyers 
who had prosecuted the failed McMartin preschool case for 
advice, as he wanted to avoid their mistakes and get the Amiraults 
convicted of child molestation and Satanic Ritual Abuse." 21 

"Under unyielding goading, the children produced accusations 
against Gerald, Violet, and Cheryl, as well as three other teachers. 
An imaginary Mr. Gatt was also accused. During questioning the 
children even accused pediatric nurse Susan Kelley herself of abus- 
ing them, but only the accusations against the Amiraults were 
pursued. The children accused the Amiraults of doing the follow- 
ing to them in the 'magic room' at the Fells Acre Daycare Center: 

• Sodomy. 

• Forced oral sex. 

• Attacking them with a green, yellow, and silver robot with 
flashing lights, like R2D2 from 'Star Wars,' which would 
bite them on the arm if they didn't submit to sexual attacks. 

• Having them molested by a clown who 'threw fire around 
the room.' 

• Abusing them with live lobsters. 

• Strapping them to a tree naked and upside down in full sight 
of the teachers and other children while 'Miss Cheryl' cut 
the leg off a squirrel. 

• Making them witness the murder of a baby and a dog. 

• Forcing them to eat a dead frog. 



Saramc Panic Reconsidered 2 7 

• Forcing them to lick ice cream off the trunk of an elephant. 

• Chasing them around the school-yard naked in the presence 
of others." 22 

"After a highly publicized trial, Gerald was sentenced to 20 to 30 
years imprisonment, while Violet and Cheryl received 8 to 20 
years. But on August 29, 1995, the Amirault women were freed on 
bail pending a retrial after serving eight years in prison. Violet 
died soon afterwards at the age of 74. In October of 1999 the court 
upheld Cheryl's conviction but allowed her to remain free, giving 
her credit for time served. Gerald remains in jail as of the writing 
of this book. He could gain immediate release if he were to confess 
to the crimes he was convicted of and agree to be placed on a sex 
offender list after discharge, but maintains his innocence and will 
not cooperate with the probation department to win his freedom. 
If freedom means making a false confession, Gerald chooses to 
remain imprisoned." 23 



The Strange Case of Paul Ingram 

"The arrest and imprisonment of policeman Paul Ingram for the 
Satanic Ritual Abuse of his two daughters is, perhaps, the strang- 
est case of its kind. Ingram was an active charismatic Christian in 
Washington State who was admired not only among his fellow 
Christians at the Church Of Living Water, but also in the commu- 
nity. Ingram was the epitome of a good citizen, being both a dep- 
uty sheriff and chairman of the local Republican Party. However, 
in 1988 Ingram's two teenage daughters accused him and a number 
of prominent men in the community of Satanic Ritual Abuse." 24 

"Ingram had sent his daughters, Erica and Julie, to a church 
retreat where Karla Franko — a woman who claimed the gift of 
prophecy — told the girls that they had been raped by their father. 
Franko's ministry centered around her alleged ability to discern 
people's problems via the Holy Spirit (sometimes called the gift of 
reading hearts), and her interpretations were considered infallible. 
When Ingram heard Franko's prophecy, he was dumbfounded." 25 



IS lucipen's lodge 

"When Ingram returned to work at the police department, he was 
asked into Sheriff Gary Edward s office. Rumors had spread about 
the accusations and the sheriff and his staff wanted an explanation 
from Ingram. He acknowledged he knew of the allegations but 
couldn't explain them. Ingram at first denied the accusations, 
claiming to be repulsed by the idea of molesting anyone, much 
less daughters, but he admitted that, as he put it, 'I didn't raise my 
daughters to lie.'" 26 

"As mentioned, Ingram attended the Church of Living Water. 
This evangelical church taught two religious concepts that were to 
cause him incredible legal problems later. First, they contended 
that Satan can cause a person to commit terrible acts, and then 
wipe their memory clean afterwards, and that any memories that 
he recovered would be accurate. God would prevent him from 
recovering false memories." 27 

"If these incidents had happened just 10 years later, there would be 
a profusion of proof that, under the right therapeutic circum- 
stances, people can 'recollect' events that never occurred, but 
which they firmly believe actually did happen. Unfortunately, 
Ingram's church taught that even a Christian can be possessed by 
evil spirits, confronting him with the need to square his daughters' 
stories with his own ethics and recollections. 'There must be a 
dark side of me I don't know about,' Ingram surmised. Sheriff 
Edwards encouraged him to cooperate in the questioning by say- 
ing, 'I hope you're not going to make these girls go through a trial.' 
Ingram eagerly agreed to talk without his attorney. He was offi- 
cially charged and booked, and throughout the ensuing interroga- 
tion he kept on insisting that he could not recollect ever doing 
anything wrong. The detectives told him it was common for a 
satanic abuser not to recall his crimes and that if he just started to 
confess anyway, the memories would surface." 28 

"Psychologist Richard Peterson affirmed the contention that 
memory loss by abusers was common, that suspects tend to be in a 
'state of denial,' and that if Ingram started to confess, the memo- 
ries would likely start flooding back. Ingram asked for his 
preacher, the Reverend John Bratun for assistance during ques- 



Saramc Panic Reconsidered 29 

tioning. Bratun had been counseling the girls and told Ingram the 
abuse did in fact happen, and that Ingram was eighty percent 
evil.' The minister conducted an exorcism on Paul Ingram to rid 
him of the demons that Bratun supposed were jamming his mem- 
ory. Bratun told Ingram that if he prayed to the Lord for his mem- 
ories to return, God would not give him a memory that wasn't 
true. He used Jesus' analogy about the Holy Spirit from Luke 
II : II— 12 to make his point: just as a father won't give a stone to a 
child who asked for bread, so God would honor Paul's prayer." 29 

"In an act of what he believed was pure faith, Ingram prayed and 
began seeing mental flashes and images of him sexually abusing 
his daughters Erica and Julie in satanic ceremonies. The detectives 
continued to persuade Ingram to visualize an exhaustive picture of 
the alleged Satanic Ritual Abuse. The police staff asked him to 
describe a room, and he complied. They asked him to mentally 
find a calendar on the wall and provide the date of the alleged sex 
ritual. The investigators requested that he visualize a clock, see 
what time it was, and provide an exact hour for the abuse. Ingram 
compliantly gave as much detail as the police requested and con- 
fessed to satanic crimes that were allegedly committed over a 
twenty year period. Although the methods and conclusions were 
later to be completely rejected by academics who specialize in the 
study of memory functions, the police and even Ingram himself 
were convinced this memory recovery method was a vehicle for 
certainty." 30 

"With the use of sleep deprivation and interview techniques bor- 
dering on hypnosis, the authorities convinced Ingram that he suf- 
fered from multiple personality disorder (MPD) and that he had 
repressed his memories of the sexual abuse. He believed that he 
had brought up his daughters to tell the truth in all situations and 
concluded that he must have been guilty, but that Satan had 
wiped the memory from his psyche. During the interrogations 
Ingram claimed he may have committed these appalling crimes, 
but maintained that he had no conscious memory of them. Even- 
tually, Ingram signed a confession stating that he was guilty of the 
harsh allegations." 31 



30 lucipeu's lodge 

The crimes Ingram confessed to under this memory implanting 
method are astounding: 

Erica mistakenly recalled details of satanic ceremonies in 
which 6- to-8-month-old babies or fetuses were supposedly 
sacrificed. She remembered being forced to have sex with 
animals while her mother joined in. She believed that she had 
been present at over 1,000 satanic rituals which included about 
25 infant sacrifices at which her father acted as the satanic 
celebrant. She recalled becoming pregnant, being tied down to 
a table, and having an abortion performed on her with a coat 
hanger. She mustered-up a false memory of watching the 
coven chop up the fetus and devour it. She was unable to recall 
any of the words to the satanic rituals, or even whether she 
stood or sat during the many Black Masses she claimed to have 
remembered. No one bothered to have a medical doctor 
examine her to see if she had ever given birth. Ingram pleaded 
guilty to these and other bizarre crimes. He never directly 
remembered committing any of them and relied solely on the 
visualizations induced by the police. In a highly publicized 
court case, Ingram was sentenced to 20 years in jail without 
any chance of parole. 32 

After finally figuring out that he had been hoodwinked, 
Ingram began to appeal his case from his prison cell. Even the 
famous astronomer Carl Sagan was convinced of his innocence 
and actively sought his release. Although many judges and 
lawyers thought him innocent they did not press or seek for 
Ingram release in any way since he had pled guilty. Ingram 
finally was released in August 2003 after serving 14 years in 
prison, but only after cutting a deal with the courts that he 
would register as a sex offender. To gain immediate release 
from prison Ingram had to agree to lie once more at the behest 
of the criminal justice system. 33 



Saramc Panic Reconsidered 31 
The Feminist Alliance 

"Segments of the Christian Right are certainly responsible for 
much of the suffering people like Amirault and Ingram endure to 
this day. Undoubtedly the evangelical 'deliverance ministries' pro- 
moted much of the hysteria that influenced the view that mental 
health officials and criminal justice system held of SRA cases. But 
evangelical Christians also found other allies in an unexpected 
place. As hard as it is to believe, many feminists began to become 
convinced of the reality of SRA. Such Luciferian ideas appealed to 
radical feminists who saw testimonies of male dominated devil 
covens as confirming their worst fears concerning men." 34 

"This alliance was solidified when two feminists from California, 
Ellen Bass, and Laura Davis, wrote The Courage to Heal (1988), a 
non-fiction potboiler which affirmed the reality of Satanic Ritual 
Abuse. With the initial success of the book, Bass founded a group 
called "KidPower-TeenPower-FullPower" which teaches safety tips 
to help children avoid abuse — including SRA. Davis likewise 
became a motivational writer and speaker whose talks included 
warnings about Satanic Ritual Abuse. Later, Bass was to write a 
primer on homosexuality for gay and lesbian teenagers." 35 

"The Courage to Heal encourages the recovery of repressed recol- 
lections of childhood abuse. Bass and Davis all but demand that 
all women conclude that they were sexually battered as children 
even if they have no clear memories or any forensic evidence. 
'Many women who were abused don't have memories, and some 
never get any. This doesn't mean that they weren't abused. ... If 
you think you were abused and your life shows the symptoms, 
then you were,' they claim." 36 

"Even when the phenomenon of false memory syndrome began to 
be understood, calling into question the reality of recovered mem- 
ories, Bass and Davis insisted on the actuality of devil-worshiping 
cults and SRA. There was no solid proof of the existence of these 
sorts of satanic sects that were alleged to have abused children in 
Luciferian ceremonies. Yet Bass and Davis remained steadfast in 



32 lucipen's lodge 

their belief in SRA. They even produced a Courage to Heal Work 
Book which further encouraged women to concoct stories about 
being SRA victims." 37 



The FBI and Urban Legend 

"The Federal Bureau of Investigation decided to conduct a study 
of the entire Satanic Ritual Abuse phenomenon in order to ascer- 
tain what threat secret devil worshipers might actually be to the 
American people. Special supervisory Agent Kenneth Lanning 
was tapped to conduct the study since he had combated the sexual 
victimization of children since 1981 while working at the Behav- 
ioral Science Unit at the FBI Academy in Virginia. Initially, he 
believed that Satanic Ritual Abuse was actually taking place. Lan- 
ning bought into the entire Michelle Remembers model of orga- 
nized secret Satanists conducting abusive rites. However, he soon 
became leery of the reality of this phenomenon in the late 1980s. 
He later reported that 'the number of alleged cases began to grow 
and grow. We now have hundreds of victims alleging that thou- 
sands of offenders are abusing and even murdering tens of thou- 
sands of people as part of organized satanic cults. . . ,'" 38 

"Lanning began to conduct interviews with SRA victims, mental 
health therapists, and Christian ministries that specialized in treat- 
ing these abuse cases. If the testimonies of the alleged victims were 
true, then a huge amount of forensic evidence should be easily 
obtainable. However, when closely examined, none of the alleged 
SRA victims exhibited any physical scars or signs of rape that 
would be clearly noticeable if they had suffered the abuse they 
claimed. The times, places and sequences of events did not add 
up, nor could anyone locate any of the underground chambers 
where the satanic rituals were said to have taken place. Lanning 
could not find evidence of a single legitimate instance of SRA in 
all of the child abuse cases he reviewed since 1981, including those 
for which people like Paul Ingram were serving long prison terms; 
and Lanning was not alone in suspecting that something was 
amiss in the Satanic Panic scare." 39 



Saranic Panic Reconsidened 33 

"In the early 1990s some leading academics investigated the phe- 
nomenon of SRA. A four-year study found the allegations of 
Satanic Ritual Abuse to be without merit. The research was con- 
ducted by University of California at Davis psychology professor 
Gail S. Goodman in conjunction with Jianjian Qin and Bette I. 
Bottoms of the University of Illinois at Chicago. Their investiga- 
tion was funded by the National Center on Child Abuse and 
Neglect. The researchers investigated more than 12,000 accusa- 
tions and surveyed more than 11,000 psychiatric, social service, 
and law enforcement personnel. The investigation team could 
find no unequivocal evidence for a single case of Satanic Ritual 
Abuse." 40 

"Serious questions have been raised regarding 'memories' recov- 
ered in the course of therapy. The American Psychological Associ- 
ation's Working Group on the Investigation of Memories of 
Childhood Abuse issued a report in 1995 noting that recovered 
memory is rare. It clearly states, 'there is a consensus among mem- 
ory researchers and clinicians that most people who were sexually 
abused as children remember all or part of what happened to 
them, although they may not fully understand or disclose it.'" 41 

"'At this point,' according to the APA, 'it is impossible, without 
other corroborative evidence, to distinguish a true memory from a 
false one.' Thus, concludes the report, a 'competent psychothera- 
pist is likely to acknowledge that current knowledge does not 
allow the definite conclusion that a memory is real or false with- 
out other corroborating evidence.'" 42 

"In Britain, the Royal College of Psychiatrists has officially banned 
its members from using therapies designed to recover repressed 
memories of child abuse. The British psychiatrists have realized 
the horribly unreliable nature of recovered memories and the ease 
by which hypnotists can implant such bogus musings in the mind 
of a subject." 43 

"SRA was consequently deemed an urban legend and consigned 
to the lunatic fringe — that strange realm where alleged UFO 
abductees, Flat Earthers, etc., try to gain mainstream acceptance. 



34 lucipen's lodge 

The only major figures still promoting the reality of SRA are Bass 
and Davis, as well as conspiracy theorist David Icke. Icke's prize 
SRA victim, Arizona Wilder, regularly spins yarns of being abused 
by the Bush family and the Queen of England in bizarre satanic 
rituals. Wilder s flights of fancy have implicated almost every 
major political and economic heavyweight on the current world 
stage." 44 

"Skeptics have coined the term confabulation to denote instances 
when a fantasy unconsciously replaces a fact in memory. A confab- 
ulation may be based partly on fact or it may be a complete fig- 
ment of the imagination. The term is often used to describe the 
memories' induced by therapists or interviewers, supposed remi- 
niscences that often involve bizarre notions of satanic ritualistic 
sexual abuse of children." 45 

For the most part the authorities stopped taking such accusations 
seriously, and the mental health community no longer endorses 
recovered memory therapies. Except for a few diehard fundamen- 
talists like Pat Robertson and Bob Larson, evangelical Christianity 
quietly withdrew from supporting SRA accusations. Lanning best 
summed up the Satanic Panic scare when he stated that: 

It is easy to get caught up in these cases and begin to see 
"satanism" everywhere. . . . Oversensitization to this perceived 
threat may cause an investigator to "see" satanism in a crime 
when it is really not there. 46 



New Legitimate Accusations of SRA 

One would think that the Satanic Panic scare of the 1980s and 90s 
would have ended all accusations of SRA. The FBI report — with 
its blanket denial that any large-scale devil-worshipping cult 
existed — should have struck the first chord of the SRA movement 
swan song. The SRA specialists did start to fade away and move on 
to other areas, like substance abuse counseling. The notion of SRA 
lost the attention of the popular media, which felt that the sensa- 



Saramc Panic Reconsidered 35 

tionalizing of Satanic Panic by such journalists as Geraldo Rivera 
had done much harm. Rivera did in fact apologize on national 
television for his part in the Satanic Panic scare. 47 Even though 
there are still a few victims left in prison, like Gerald Amirault, the 
mainstream media has stayed as far away from this topic as possi- 
ble. SRA litigation ground to a halt and it seemed that the Satanic 
Panic scare was over. 

If life were only that simple. 

In a strange twist of irony, new media reports of behavior that may 
be defined as Satanic Ritual Abuse emerged as the new millen- 
nium approached. The popular news outlets touched only slightly 
upon the SRA aspects of the reports and no major network ran a 
special feature on them. Instead, emphasis was placed on the legal 
aspects of these new cases. Perhaps the news networks were reluc- 
tant to employ the term SRA because many of these new accusa- 
tions were leveled against Roman Catholic priests and the 
cardinals and bishops who were complicit in their activities. As the 
following chapters will demonstrate, there are in fact elements of 
Satanic Ritual Abuse in many of the accusations made against 
priests. The evidence for a possible over-arching conspiracy of 
Satanists posing as Roman Catholic priests will also be examined. 

Many issues arise when considering these new cases. How do jour- 
nalists, mental health professionals, clergy, and especially law 
enforcement officials deal with new SRA accusations without ini- 
tiating a renewed Satanic Panic? All of the official agencies, 
including the courts and the FBI, had bungled their investigations 
in the 1980s and greatly failed both the innocent victims and soci- 
ety as a whole. SRA research is truly a difficult labyrinth to negoti- 
ate; one finds many dead-ends and misleading paths on the way to 
discovering the truth about this phenomenon. There seems to be 
no clear perspective from which to get a "birds'- eye view" of the 
true pattern of the Satanic Ritual Abuse. The following pages will 
demonstrate, however, that various forms of SRA did in fact occur 
in the Catholic Church and that the Vatican was complicit in the 
continued operation of this cult for decades. 



36 lucipen's lodge 

This study does not claim to offer a methodology for investigating 
SRA occurrences. Such an endeavor has led to perilous outcomes 
in the past. Consequently, the question of methodology will be 
left for other researchers. The Satanic Panic of the 1980s may in 
fact have been an elaborate ruse, acting as a smoke screen to cover 
the truly Luciferian activity engaged in by Catholic clergymen and 
their Vatican protectors. If this proves to be the case, than Geraldo 
Rivera should retract his apology for the part he played in the 
1980s SRA scare, since he was most likely nothing but another 
pawn in a much greater campaign of disinformation. 

The following pages contain case studies of priests who practiced 
SRA and of the elaborate lengths to which their superiors went to 
protect them. The assembled evidence makes a clear case, allowing 
the discerning mind to form its own conclusions. 



Notes 



1 Paraphrased or paraphrased and quoted from "Satanic Ritual Abuse 
(SRA)," Robert Todd Carroll, http://www.skepdic.com/satanrit.html. 

2 Paraphrased or paraphrased and quoted from "Geraldo Rivera: 
Satanic Ritual Abuse and Recovered Memories," by Ontario 
Consultants on Religious Tolerance, based on broadcasts of the 
Geraldo Rivera program Nov. 19, 1987; Oct. 25, 1988; the "Recovered 
Memories" broadcast of Sept. 1991; June 5, 1995; and Dec. 12, 1995; 
http://www.religioustolerance.org/geraldo.htm. References: 

• David O'Reilly, 'America's Magic Cult of Ignorance," San Jose Mercury 
News, Aug. 8, 1993, p.iL. 

• Jeffrey Victor, Satanic Panic (Chicago: Open Court, 1993). 

• Tom Shales, "Rivera's 'Devil Worship' was TV at its Worst," San Jose 
Mercury News, Oct. 31, 1988, p.iiB. 

• Irene Wielawski, "Victims of Memory. . . ," Los Angeles Times, Oct 7, 
1991, p.ic. 

• John Skow, "Can Memory be a Devilish Inventor?" Time (domestic), 
May 16, 1994, vol. 143, no. 20. 



Saramc Panic Reconsidered 37 

• Lauren Stratford's book was revealed as a hoax by an Evangelical 
Christian investigation team. See "Satan's Sideshow, the Real Story of 
Lauren Stratford," by Gretchen and Bob Passantino and Jon Trott. 

3 Paraphrased or paraphrased and quoted from "Satanic Ritual 
Abuse: An Introduction," by Ontario Consultants on Religious 
Tolerance, http://www.religioustolerance.org/sra_intro.htm. 
References: 

"Breaking Free: SRA Survivor's Group: Mission Statement," at http:// 
www.geocities.com/Breakingfree2000. 

"By Satan possessed: The Search for the Devil," an HBO movie by 
Antony Thomas. It was aired Sept. 7, 1993. A movie review by the San 
Diego Union-Tribune \s at http://www.signonsandiego.com/news/ 
utarchives/cgi/idoc. cgi? . 

Michelle Smith and Lawrence Pazder, Michelle Remembers (reissued 
1989), Pocket Books. 

Various authors, Journal of Psychohistory vol. 24, no. 4, (Spring 1994). 

WIN INTELLIGENCE REPORT, SAMHAIN 1993, Wiccan Information 
Network, P.O. Box 2422, Main Post Office, Vancouver BC, V6B 3W7, 
Canada. 

Debbie Nathan and Michael Snedeker, Satan's Silence: Ritual Abuse and 
the Making of a Modern American Witch Hunt (New York: Basic Books, 

1995)- 

Lauren Stratford and Johanna Michaelson, Satan's Underground: The 

Extraordinary Story of One Woman's Escape (Gretna: Pelican Publ., 1991). 

Rebecca Brown: He came to set the captives free (New Kensington, PA: 
Whitaker House, 1997). 

J.M Feldman, et al., Stranger Than Fiction: When Our Minds Betray Us 
(Washington, DC: American Psychiatric Press, 1998). 

Jeffrey Victor, Satanic Panic. The Creation of a Contemporary Legend 
(Chicago: Open Court, 1993). 

G. Geis and I. Bunn, "And a Child Shall Mislead Them: Notes on 
Witchcraft and Child Abuse Accusations," in R.J. Kelly and D.E.J. 
MacNamara (Eds); Perspectives on Deviance: Domination, Degradation 
and Denigration (Cincinnati, OH: Anderson Publishing, 1991). 

Robert M. Bowman, Jr., "Satanism and Satanic Ritual Abuse," at http:/ 
/www.atlantaapologist. org/ SATANISM. html. 

Phil Baker, "A walk on the Dark Side: Think Satanism Isn't Serious? 
Phil Baker Finds Out the Awful Truth," The Guardian (London), Oct. 
6, 2001, Saturday pages, p. 10. 

Gareth J. Medway, Lure of the Sinister. The Unnatural History of 
Satanism (New York: New York University Press, 2001). 



38 lucipen's lodge 

• Damian Thomson, "The People Who Believe that Satanists Might Eat 
Your Baby," The Daily Telegraph, London, March 22, 2002, p. 28. 

4 "False Memory," Robert Todd Carroll, http://vvrww.skepdic.com/ 
falsememory.html. 

* n See note 3. 

12 x 5 Paraphrased or paraphrased and quoted from "McMartin Ritual 
Abuse Cases in Manhattan Beach, LA," by Ontario Consultants on 
Religious Tolerance, http://www.religioustolerance.org/ra_mcmar. 
htm. References: 

• Debbie Nathan, "The Ritual Sex Abuse Hoax," The Village Voice, Jan. 
12, 1990. Online at The National Center for Reason and Justice, http:// 
www.ncrj.org/Nathan/index.html. 

• Satan's Silence, p. 170. 

• Paul and Shirley Eberle, The Abuse of Innocence. The McMartin 
Preschool Trial, Prometheus Books (1993). 

• Paul Carpenter, "Keep McMartin Case In Mind as Hysteria Looms," 
The Morning Call, Allentown, PA, May 19, 2002, p.Bi. 

• R.A. Wilson, "Chaos and Beyond: The Best of Trajectories," at http:// 
www.rawilson.com/chaos.html. 

• "Introduction by Santa Cruz Ritual Abuse Task Force," at http:// 
members.cruzio.com/-ratf/McMartIntro.html. 

• Dr. E. Gary Stickel, "Archaeological Investigations of the McMartin 
Preschool Site, Manhattan Beach, California," at http:// 
members.cruzio.com/-ratf/McMartin.html. 

• Mitchell Landsberg, "McMartin Defendant Who 'Lost Everything in 
Abuse Case Dies at 74," Los Angeles Times, Dec. 17, 2000. 

• Michael Kilian, "Criminal injustice: 'McMartin Trial' indicts 
Overzealous Prosecutors for Pressing Unsubstantiated Case," at http:// 
users.cybercity.dk/-ccc44406/smwane/McMartin2.htm. 

1 2 3 Paraphrased or paraphrased and quoted from "The 'Fells Acre' 
Ritual Abuse Case in Maiden, MA," by Ontario Consultants on 
Religious Tolerance, http://www.religioustolerance.org/ra_fells.htm. 
References: 

• "Swift Must Free Amirault," Lowell Sun, July 14, 2001, at http:// 
www.lowellsun.com/default.asp?. 

• James M. Shannon, "Why Swift Should Free Amirault," Boston Globe, 
Aug. 17, 2001. 

• "Defense Fund for the Victims of a Modern Massachusetts Witch 
Hunt." See http://web.mit.edu/harris/www/defensefund.html. 



Saranic Panic Reconsidened 39 

"Junk Science. Junk Justice. The Fells Acres Daycare Case." See http:// 
liquid2-sun.mit.edu/fells.html. 

Tom Mashberg, "Memories Questioned; Studies Show Kids Can Be 
Easily Led," Boston Herald, July 8, 2002, p. 7. 

Katha Pollitt, "Justice, Not So Swift," The Nation: 'Subject to Debate,' 

March 18, 2002. Online at http://www.thenation.com. 

Bob Chatelle, "The Amirault Tragedy," at http://users.rcn.com/kyp/ 

amirault.html. 

James M. Shannon, "Why Swift Should Free Amirault," Boston Globe, 
Aug. 17, 2001. 

D.V. Finneran, "Denials, Inconsistencies, and Absurdities: The 
Allegations of the Ten Children in the Amirault Trials," at http:// 
www.ultranet.com/-kyp/Appendix.html. 

Debbie Nathan and Michael Snendeker, Satan's Silence. 

Charles M. Sennott, "Questions Prompt Reexamination of Fells Acres 
Sexual Abuse Case," Boston Globe, March 19, 1995, Metro Section, p.i. 

Margaret Wente, "A Darkness Lifted at Last," The Globe and Mail, 
Toronto, ON, Oct. 18, 2003. 

John Ellement and William F. Doherty, "Violet Amirault, Center of 
Child Rape Case, Dies at 74," Boston Globe, Sept. 13, 1997, p.AOi. 

William F. Doherty, Article, Boston Globe, Nov. 30, 1997, P.B03. 

S.J. Ceci and M. Bruck, Jeopardy in the Courtroom: A Scientific Analysis 
of Children's Testimony (Washington DC: American Psychological 
Association, 1995). 

Robin Estrin, "Judge Frees Convicted Child Abuser," Associated Press, at 
http://www.truthinjustice.org/lafave.htm. 

"Gerald Amirault's Day: He Will Finally Go Free — 17 Years Too Late," 
Wall Street Journal, Editorial Page, Oct. 20, 2003. 

"Mr. Cellucci's Ambassadorship to Canada," Wall Street Journal, April 
2, 2001, p.A22. 

"Mass. Parole Board Majority Opinion on Amirault Case," July 6, 
2001, at http://www.ultranet.com/-kyp/parole.html. 

Frank Phillips, "Victims Fight Amirault Commutation: Swift Urged To 
Deny Freedom," Boston Globe, Nov. 30, 2001, at http://boston.com/ 
dailyglobe2/334/metro. 

Steve LeBlanc, "Swift Defends Decision To Reject Commutation For 
Convicted Child Abuser," Associated Press, Feb. 21, 2002, at http:// 
www.boston.com/news/daily/20/amirault.htm. 

"Amirault Applies For Early Parole," Associated Press, March 13, 2002. 

"Does Gerald Amirault Belong In Prison?" Boston Globe, Sept. 5, 2002, 
at http://www.boston.com/politics/specials/jacoby/questionlO.htm. 



40 lucipen's lodge 

• John Ellement, "Romney Gets Amirault Appeal," Boston Globe, Feb. 
28, 2003. 

• Jay Lindsay, "Parole Board Recommends Against Amirault Request For 
Commutation," Associated Press, March 14, 2003. 

• "The Harvard Law School Forum On Fells Acres," April 4, 2003, at 
http://users.rcn.com/kyp/hl030404.html. 

• Margaret Wente, "A Darkness Lifted At Last," The Globe and Mail, 
Toronto, ON, Oct. 18, 2003. 

• Kathleen Burge, "Board Grants Parole To Amirault," Boston Globe, Oct. 
18, 2003, p.Ai. 

• Jennifer Peter, "Gerald 'Tooky Amirault, At Center Of Abuse Scandal, 
Gets Parole," Associated Press, Oct. 17, 2003. 

• FMS Foundation Newsletter, Jan. /Feb., 2001, vol 10, no. 1 

4~33 Paraphrased or paraphrased and quoted from "The 'Paul 
Ingram' Ritual Abuse Case in Olympia, WA," by Ontario Consultants 
on Religious Tolerance, http://vvrww.religioustolerance.org/ 
ra_ingra.htm. References: 

• An excellent webpage devoted to the Paul Ingram case is at http:// 
Members.aol.com/Ingramorg. 

• Lawrence Wright, Remembering Satan (New York: Knopf, 1994). 

• Carol Burns, "Crimes of Imagination," a documentary videotape 
available from Carol Burns, 4311 Cooper Pt. Rd., NW, Olympia, WA, 
98502. 

• Satan's Silence, p. 170. 

• Mark Pendergrast, Victims of Memory, 2nd edition (Hinesburg, VT: 
Upper Access Books, 1996). 

• Daniel Brailey, Founder, Ingram Organization, PO BOX 7465, 
Spokane, WA, 99207. E-mail: ingramorg@aol.com Web site: 
www.Ingramorganization.com. 

• Maria Williams and Susan Gilmore, "Inmate Makes Last Bid To Clear 
His Name," Seattle Times, June 6, 1996. Available at http:// 
www.seattletimes.com/extra/browse/html. 

• A website that deals with trances is at http://web.eunet.ch:80/trance. 

• "News Releases," Spokane Police Department, April 21, 2003, at http:// 
www.spokanepolice.org/news_releases.htm. This is a temporary listing. 

• Tom Grant, "Imagining Satan," TheLocalPlanet.com, March 31, 2003, 
at http://www.thelocalplanet.com. 

34-37 Paraphrased or paraphrased and quoted from "Recovered 
Memory Theraph (RMT): Techniques Used in RMT," by Ontario 



Saramc Panic Reconsidered 41 

Colsultants On Religious Tolerance. Http://www.religioustolerance. 
org/rm t_tec.htm. References: 

• E. Bass and L. Davis, "The Courage to Heal: A Guide for Women 
Survivors of Child Sexual Abuse," Harper, (1994). 

• Campbell Perry, "The False Memory Syndrome (FMS) and 'Disguised' 
Hypnosis," Hypnos, vol. 22, no. 4. 

• R. Webster, Why Freud was Wrong. Sin, Science and Psychoanalysis (New 
York: Basic Books, 1995). 

• J. Herman, Father- Daughter Incest (Cambridge, MA: Harvard 
University Press, 1981). 

• Michael Sherman, Why People Believe Weird Things (New York: 
Freeman, 1997). 

• B. van der Kolk and R. Fisler, "Dissociation and the Fragmentary 
Nature of Traumatic Memories: Overview and Exploratory Study," 
Journal of Traumatic Stress, 8, 505-525 (1995). Available at: http:// 
gladstone.uoregon.edu/^dvb/vanderk2.htm. 

35-46 p ara phrased or paraphrased and quoted from Kenneth V. 
Lanning, Investigators Guide to Allegations of "Ritual" Child Abuse, 
Behavioral Science Unit, National Center for the Analysis of Violent 
Crime, Federal Bureau of Investigation, FBI Academy, Quantico, 
Virginia, 22135 ( I 99 2 )> http://www.religioustolerance.org/ 
ra_rep03.htm. 

47 See note 2. 



2 



FoRiune's Cujise 



Ireland has always been a place where the Roman Catholic 
Church retained its medieval hold on the hearts and minds of the 
people. The Church of Rome was for the ethnic Irish the strong- 
hold of their Celtic identity and religious faith. The Norman and 
English invaders could never halt the Church's influence on Irish 
life. Even when southern Ireland finally won its independence 
from England in 1927, it was the Roman Catholic Church that 
drafted the constitution of the new Irish Republic. In this tradi- 
tional milieu, priests occupied an exalted status in the hierarchy of 
Irish society and culture. For the Irish a priest is an earthly repre- 
sentative of God Himself and is often afforded a mystical status. 
To have ones son become a priest was the highest achievement 
one could aspire to. In the traditional Irish paradigm, receiving 
the sacrament of Holy Orders is often considered more impressive 
than attaining great wealth or political power. 

One aspect of the status of priests rarely talked about in Ireland is 
the fact that many Irish people believe their curates possess mirac- 
ulous and magical powers. This is a carry-over from the pagan 
Druids, who were eventually converted to Christianity. Druidism 
was a faith in which the material world was regarded as imbued 
with magical energies which their priesthood could tap to either 
benefit others or curse them. For the traditional Irish, this magical 
power held by the clergy is a real thing, quaint and superstitious as 
it may seem to the modern mind. 

"This odd notion came into public awareness in 1996 when the 
activities of Father Sean Fortune began to surface in the popular 



FoRTune's Cunse 43 

press in Ireland. Fortune was a 42-year-old Roman Catholic priest 
who was accused of raping scores of boys over several decades and 
was finally being bought to justice. The Church had protected 
Fortune for years with pay-offs to victims, willful inaction, and 
even threats. Now the Church would pay even more for Fortune s 
legal defense, including court appeals and other stall tactics that 
would last until 1999. " ! 



Fiendish Father Fortune 

"Even before Fortune was ordained in 1979, the Church knew he 
had a malevolent side to his character. While studying for the 
priesthood, Fortune volunteered as a Boy Scout leader and on one 
camping trip molested a boy in a tent while several other young 
scouts watched." 2 

"Pat Jackman — a survivor of abuse by Fortune — recounted: 'We 
went away on camp together with the scouts and we were in a tent 
one day and Sean started playing with one of the boys and when I 
say playing I don't mean football, he was interfering with him sex- 
ually in front of us. There was about, say there was about six kids 
in the tent ranging from about ten to twelve.' The boys said noth- 
ing to their parents." 3 

"We were brought up to mind your manners and keep your ques- 
tions to yourself, especially when it comes to priests,' one of the 
victims later said as an adult. At the time, word leaked out and the 
Boy Scouts banned Fortune from their organization and all of its 
events. Reports to Church officials concerning Fortune's sexual 
deviancy were ignored. The Chancery did not attempt to get For- 
tune proper psychiatric help, nor did the Church leadership warn 
local police officials of the charges made against him by the Boy 
Scouts of Ireland. No action whatsoever was taken against For- 
tune, who was subsequently ordained a priest." 4 

"Fortune's first assignment was in South Belfast, where more com- 
plaints that he molested young boys began to deluge the Chan- 



44 lucipen's lodge 

eery. Again, the Church hierarchy did nothing of consequence to 
treat Fortunes compulsive sexual behavior; the Church merely 
transferred him far away to the Church of St. Aidan near Fethard, 
a rural fishing and agricultural community of about 200 families 
on the southeastern coast of the Emerald Isle. Perhaps they 
believed the rustic folk who dwelled there would be less likely to 
complain about their new priest s perverse sexual habits." 5 

"From all accounts, the local villagers were excited to be assigned a 
young and dynamic priest. In such small Irish villages the parish 
priest is the center of activity and has a great say in local affairs, 
even those unrelated to Church matters. But Fortune began to 
exhibit what can only be described as Draconian tendencies, 
clashing with parishioners over a variety of petty topics. For exam- 
ple, Fortune insisted that the local activities hall belonged to the 
Church and consequently that he had authority over how it 
should be used. He warned parishioners to keep away from the 
hall until he had consolidated his control over it. . . . The local 
trustees ignored the cranky priest and continued to hold village 
functions in the hall. The young cleric staged rival social events at 
the church and even put a curse on the trustees from his pulpit, 
saying their first-born children would be crippled. 'It seems silly, 
but the old people in town believed it,' recalled Gemma Hearne. 
'Its unlucky to go against the priest.' This was the first of many 
petty power struggles. When Fortune put a padlock on the gates 
of the local cemetery, someone snipped it off with a bolt-cutter as 
if to spite the priest." 6 

"Fortune stood over six feet tall and in later years weighed nearly 
300 pounds. On occasion he would dress as if he were a cardinal, 
sporting a flowing robe and pink skullcap. He also donned a large 
chain with a crucifix on it and a large gold signet ring usually only 
worn by Catholic bishops and cardinals. Children in the village 
called him Flapper because of the way his robes flapped when he 
walked. Fortune sexually abused scores of boys in the parish rec- 
tory. According to an Irish National Radio broadcast, Fortune 
threatened both the children and their parents with curses if they 
exposed him as a pedophile." 7 



Fonrune's Cimse 45 

"Fortune had a talent for organizing, creating 34 church organiza- 
tions including women's groups and youth clubs. He had the base- 
ment of his house renovated into a recreation room complete with 
pool table, soccer table, and video machine for the parish chil- 
dren's enjoyment. As if his threats to hex his detractors were not 
bad enough, Fortune began to undermine Church teachings in 
the minds of the children in his care. When the prelate of Ireland 
denounced the film Life of Brian, which lampooned Christ's cruci- 
fixion, and the government banned the movie, Fortune secured a 
video-cassette of the film and showed it to his youth club mem- 
bers on Good Friday. He would also show the kids films like The 
Exorcist, which illustrated the power of the Devil. It seems that 
Fortune was fostering a form of Satanism among his young fol- 
lowers via these Hollywood productions. When a parent called up 
to complain about the movies he was featuring at the youth group, 
Fortune curtly slammed the phone down." 8 

"Fortune's technique for recruiting young boys who he felt might 
be susceptible to molestation was the work of an evil genius. Typi- 
cally Fortune would arrange to meet with a boy for counseling and 
probe the youth about his sexual experiences with girls and then 
enquire about boys. If the boy claimed to have had any sexual 
encounter Fortune would blackmail the child into having sex with 
him and would threaten to tell the boy's parents about the child's 
former activities. After molesting the child, he would put the boy's 
right hand on a Bible and make him swear that he would never tell 
anyone what transpired. Fortune would then do the same, himself 
promising never to reveal what the boy had said about his previous 
sex experience. This way Fortune controlled the young person and 
in many cases could continue to molest him." 9 

"Another part of Fortune's house was turned into a place of refuge 
for troubled boys. It was at this wayward boy's home that Fortune 
had access to young homeless males in their early teens. Fortune's 
victims included boys from 8 to 16 years old. 10 

As will be seen in upcoming chapters, it is common for pedophile 
priests to become involved with boy's homes and youth ministries 
so as to gain access to emotionally vulnerable young boys. 



46 lucipen's lodge 

"On another occasion Fortune took a group of boys on a retreat to 
a convent where he encouraged a naked pillow fight between 
them. Villager Gemma Hearne recalled: 'He took them on 
retreats, allegedly retreats, one of them being to Loftus Hall where 
I am told that it was horrific. That it was a mixed retreat and that 
they had pillow fights there and all sorts of orgies and he showed 
very, very explicit videos.'" 11 

"Fortune molested scores of boys on these sojourns to Loftus Hall, 
a convent retreat house also known to be a center of poltergeist 
activity. The history of Loftus Hall clearly demonstrates just how 
far Fortune would go to keep his vile activity as demonic as possi- 
ble." 12 

"The present Loftus Hall was built in by the fourth Marquis of 
Ely in 1870— 1871 on the ruins of Redmond Hall, which had 
existed since 1350, was purchased by the Loftus family in 1666 and 
was henceforth known as Loftus Hall. In the 1760s Loftus Hall 
became the scene of repeated poltergeist activity and a local priest, 
Father Thomas Broaders, was engaged to exorcise the edifice." 13 

He died in 1773 and on his headstone it reads: 

Here lies the body of Thomas Broaders 

Who did good and prayed for all 

and banished the Devil from Loftus Hall 1 ^ 

"However, the Devil returned to Loftus Hall in the figure of Fr. 
Sean Fortune. In her book, Irish Times journalist Alison O'Con- 
nor claims that Fortune molested dozens of boys. O'Connor fur- 
ther reports that Loftus Hall — which had been operated by the 
Catholic Church since 1937 as a retreat house — had what victims 
referred to as 'The Devil's Room,' which may have been a ritual 
chamber similar to the Black Room used by Fr. Bernard J. Lane in 
Massachusetts, which will be covered in a later chapter." 15 

"It has been reported that Fortune would curse any boy or parent 
who threatened to expose him by claiming that 'Satan would 
haunt them' if they caused him any trouble. These supernatural 



Tort une's Cimse 47 

threats frightened the superstitious villagers into maintaining 
silence. Fortune was a self-proclaimed Satanist at this juncture. 
When a village detractor went to help the victim of a lightning 
strike and was herself struck by lightning and survived, Fortune 
claimed that 'she did not get half enough,' implying that he had 
caused the bolt to hit her via his magic powers." 16 

"In his quest for domination of his flock, Fortune would conduct 
all-night parties for young people and supply drugs, alcohol, and 
birth control devices to the minors in his charge. As a means to 
secure funds, Fortune would con or cajole disabled parishioners 
into paying him for special healing rituals, claiming that he pos- 
sessed the divine power to heal all illnesses. Some poor people 
believed the curate, but their hopes were dashed when he repeat- 
edly asked for more cash with no signs of any physical improve- 

"1 7 

ment. L/ 



Criminal Curate 

"The Irish Sunday Press called Fortune 'Father Goldfinger' and 
reported that he had managed to raise close to $6 million for 
projects ranging from a day-care center for the elderly to a nursery 
school and a telephone counseling service. The monthly parish 
newsletter was crammed with events. Fortune, however, was never 
completely honest in any of his activities. He launched a commu- 
nity employment project using government funds and employed 
30 people who had been out of work. These men were made to 
sweep streets and patrol an apartment complex fro the elderly. 
Each participant was paid around 70 Irish punts per week. For- 
tune skimmed 5 to 10 punts from each — for 'administrative 
expenses,' Fortune later explained." 18 

"The priest used a variety of swindles to con money out of the 
locals. Fortune coaxed the elderly into paying for blessings and 
charged for blessing fishing boats and graves and for hospital vis- 
its. One poor elderly woman paid him 50 punts a week for bless- 
ings that she believed helped keep her alive. The cleric basically 



48 lucipen's lodge 

threatened the women with a death curse if she did not meet these 
payments. lJ 

"'He split and divided and bullied his way,' a villager commented. 
Fortune went after the most vulnerable: the elderly and the young. 
Outraged community leaders made at least two visits to Bishop 
Brendan Comiskey (the presiding bishop) to complain about For- 
tune. They also went to the Papal Nuncio Luciano Storero, the 
Vatican's official representative in Ireland. The authorities 
expressed concern and promised to investigate. The villagers say 
they never heard back from either Comiskey or Storero. Six years 
after the first complaints, Fortune was removed from the village. 
He burnt all parish financial records on his departure." 20 

"We were six years trying to get rid of Sean Fortune and we were 
six years banging our heads against the door,' said Declan Hearne, 
a villager. In addition to the financial improprieties and the petty 
tyrannizing of Fortune, the sexual abuse continued." 21 

"Colm O'Gorman, a victim of Fortune, related an incident that 
took place at a Catholic theater workshop when he was 14 years 
old. A tall priest emerged from behind a velvet curtain onstage and 
singled him out for a chat. Two weeks later, the same priest came 
by O'Gorman's home in Wexford to invite him to spend the week- 
end in Fethard helping to organize one of the parish's youth 
groups. The only problem, added the priest, was that there was 
only one bed in his new home. They would have to share it. The 
priest was Fortune." 22 

"Fortune came back on a Friday to pick up O'Gorman for the 25- 
mile drive to Fethard O'Gorman noted: 

'We had tea and eventually we went upstairs,' O'Gorman said. 

'I was about to drift off to sleep when I felt his hand go round 

my waist. I froze. I didn't know what was happening. And then 

he put his hand on my genitals. And things went on from 

there. 23 

'When it was over, I got out of bed and went downstairs. I 

made tea — a good Irish thing to do. I remember that I felt 



Tort une's Cimse 49 

responsible. He's a priest. I felt I'm bad and he's good. He 
really picked up on that very quickly.' 24 

'I was horror-struck by the idea he might say anything to my 
parents. So I agreed to go down and stay with him again. The 
second time he started to abuse me as soon as I got in the car. 
And that's the pattern that developed.'" 25 

"O'Gorman said the abuse continued for two years. At one point 
he resisted when Fortune came to pick him up for the weekend. 
But his mother, assuming that the priest was a good influence on 
her difficult son, insisted that he go." 26 

"He had completely read me. He didn't have to work very hard. 
The more I resisted, the more violent he got.' One night when he 
struggled, O'Gorman claimed Fortune raped him. Eventually, as 
O'Gorman grew older and more troubled, Fortune seemed to lose 
interest in him. In retrospect, it was clear to O'Gorman that For- 
tune had moved on to other boys." 27 

"One of them, for a brief episode, was Pat Jackman. His father was 
deeply involved with the Church, and his mother struck up a 
friendship with Fortune, who took to dropping by their house 
regularly. One Friday night, when his parents were away, Jackman 
opened the door to find Fortune there. 'I knew from the second I 
opened the door what he wanted. I could see it in his eyes,' said 
Jackman, who still vividly remembered the Boy Scout incident 
involving Fortune, which he had witnessed. He claimed that he 
begged his aunt and uncle not to allow Fortune to take him off to 
Fethard for the weekend, but they did not intervene. That night 
the priest climbed into bed with him and rubbed against him 
throughout the night." 28 

"When he got home, Jackman told his aunt what had happened. 
She in turn told his father, who went both to Bishop Donal Her- 
lihy and to his successor, Comiskey, to complain. Neither bishop 
took action. . . . Throughout his time in Fethard, Fortune 
appeared to enjoy Comiskey's full public support. Twice in 1985 
the bishop traveled from his stately mansion at Summerhill in 
Wexford to visit the village and praise Father Fortune. When For- 



50 lucipen's lodge 

tune left Fethard in 1987, in a letter Comiskey lauded his 'enthusi- 
asm, zeal, and love.' [But] privately, Comiskey had concerns. 
According to O'Connors book, the bishop sent Fortune to two 
psychiatrists; neither psychiatrist interviewed any of Fortune's 
alleged victims. Their findings were inconclusive." 29 



Media Boss 

"Bishop Comiskey finally removed Fortune from Fethard and sent 
him to London, ostensibly for media training, but also for treat- 
ment. When Fortune returned to Ireland the following year, 
Comiskey appointed him director of the National Association of 
Community Broadcasting, the highest media office that the Cath- 
olic Church has in Ireland. Fortune remained dishonest in many 
of his ministry activities. He founded a bogus media institute and 
earned over 100,000 punts a year from gullible students, accord- 
ing to press reports. He produced various religious radio programs 
for state-run radio. Fortune also worked part-time in a parish in 
Acton in West London. During this time Fortune molested a 15- 
year-old boy from his parish in a recording booth." 30 

"Although Comiskey was aware of Fortune's sexual misconduct 
with children, his money-making schemes, and his practice of 
satanic sorcery, the bishop reassigned him in 1989 to Ballymurn, a 
parish far from his last parish. 31 Soon the sinister curate was back 
to his old tricks. In another scam he started a bogus school of 
broadcasting." 32 

"Seeing the many elderly people in the parish, he resumed his 
high-priced healing schemes. Ballymurn was a much wealthier 
parish than his previous assignment. Fortune sought out rich wid- 
ows to fleece, promising them magical healing and the gift of life 
itself." 33 

"However, Fortune apparently stayed away from young people in 
this new parish. He was smart enough to realize that these new 
parishioners were better educated than his former flock, and 



Tort une's Cimse 51 

understood that they would not tolerate his pedophilia. Instead he 
installed a homosexual lover in an apartment right next to the rec- 
tory. D ^ 

"Nor did he try to frighten anyone with hexes, but instead began 
to use threats of violence to get people to conform. This backfired 
on one occasion when a fairly well-to-do man took exception to 
Fortunes tone when he and another un-named priest visited his 
mother to collect money for a 'healing service.' He asked Fortune 
and the other priest to treat his mother in a more calm and consid- 
erate manner, as she had high blood pressure. Fortune and his 
companion refused and this started a strange series of events." 35 

"Fortune and the other priest threatened the young man and 
sought to rough him up. The un-named priest returned the next 
day claiming he wanted to make peace and asked if they could 
take a walk and talk alone. The man became suspicious and asked 
him to leave. Two of this man's friends arrived and likewise asked 
the curate to go. It was lucky that they showed up, as Fortune was 
lurking at the top of the driveway hoping to ambush and beat the 
man after the other priest had lured him away from the house." 36 

"Things came to a head for Fortune a few months later when this 
more affluent parish organized a campaign to remove him and the 
Chancery was compelled to reassign the problem priest. After he 
departed, the parishioners noticed an unidentified foul smell in 
the rectory and determined that a rat had died under the stairway. 
When they exposed the gap under the stairwell they discovered 
something shocking: a stash of child pornography fell out of a hid- 
ing place, and this collection included photos of men and boys 
engaged in sexual relations. Fortune and his homosexual lover had 
curbed their desire for young boys by viewing kiddie porn during 
their sexual encounters." 37 

"Fortune's world began to fall apart in 1994 when eight of his vic- 
tims finally came forward and told the news media and courts 
about Fortune's sexual high- jinks and his threats to use sorcery 
against them when they were children. Yet the Church still backed 
up their satanic curate, offering him expensive legal counsel and 



52 lucipen's lodge 

refusing to speak about the charges leveled against him. The 
Church lawyers began delaying the trial, using every legal tactic in 
the book. Soon, stories of Fortunes wickedness came to the ears of 
the public prosecutor." 38 

"One victim was so desperate that he secretly videotaped a sex ses- 
sion with Fortune. This nineteen-year-old man had been abused 
since he was fifteen and hoped to expose the relationship if For- 
tune continued to badger him for sex. The video was described by 
BBC news producer Sarah MacDonald as the most "revolting, dis- 
gusting video" she had ever seen. The unfortunate young man 
thought this was the only way to get the priest off of his back." 39 

"He videoed the sexual act of Father Fortune abusing him and 
then he used it to blackmail Fortune into leaving him alone. No 
one did anything, that is the most amazing aspect of it,' Mac- 
Donald said. The bishop and papal nuncio kept telling the victims 
that the matter was being investigated and addressed by the Vati- 
can when in reality absolutely nothing had been done to halt For- 
tune s sex rampage. If anything, the Vatican's lack of action seemed 
to encourage Fortune." 40 

"When the truth about Fortune broke, Rev. Joe McGrath, his suc- 
cessor as priest in Fethard, refused to move into the brown sand- 
stone house where Fortune abused many of his victims. The 
plaques Fortune had placed throughout St. Aidan's honoring 
donors, all of which mentioned his name, have been removed 
from the walls. The only one that remains is carved directly into 
the marble baptismal font. The font has been pushed against a 
wall and rotated so that the inscription is hidden. 'I still go to 
church and I would hope my children and grandchildren would 
respect the church,' said Monica Fitzpatrick. Her son Peter shot 
himself in 1988 at age 23, one of four Fethard youths to commit 
suicide around the time of Fortune's reign, and she believes the 
priest's activities were at least in part responsible. 'There are still a 
lot of good priests,' she said. 'But there are a lot more children out 
there who have been hurt. The Church is sitting on a time 
bomb.'" 41 



Tort une's Cimse 53 

For four years the Catholic Church exhausted every avenue of 
legal delay, but by March of 1999, Fortune had run out of time 
and options. He lived like a prisoner holed-up in his high security 
New Ross House. 

"According to his caretaker Peter Bennett, Fortune spoke about 
suicide some days before he took his own life. Bennett broke his 
long silence and told of Fortune's final hours: 'He said that there 
was no way he was going back to Mountjoy [prison] and that he 
had been advised that suicide was the best solution for him. I 
thought he was completely cracked. He asked me to put myself in 
his own situation, not married and being accused of all these 
things. He said people were making things up so they could get 
soft money off the Church. . . . He asked me what I thought his 
options might be. . . . He also spoke about jumping in a river.'" 42 

"Bennett would stop by Fortune s house daily to lift up the shut- 
ters and change the videotape in his CCTV security system, which 
recorded 24 hours a day. Fortune lived in fear of attack as knowl- 
edge of his background spread. Bennett spoke with Fortune when 
he got worried about his condition, but he refused to speak. That 
night, the caretaker s phone rang at midnight. It stopped before he 
picked up the receiver." 43 

"An hour later, Bennetts phone rang to alert him of a message on 
his voice mail from Fortune telling him there was no need for him 
to go in the following day because he'd be away with another 
priest friend for the weekend." 44 

"'That morning I got a call from the housekeeper,' Bennett 
recounted. 'She couldn't get in to Fr. Fortune's house. She wasn't 
able to open the shutters. I went up and as soon as we went in the 
front door we got this smell. The alarm wasn't on and we went 
upstairs where we could see one of the CCTV screens still 
on.' 45 . . .'We found him there in the bed, with his rosary beads 
around his hands. There was a bottle of Powers turned upside 
down in a bucket near his bed and there were white pills all over 
the floor.'" 46 



54 lucipen's lodge 

"He'd also taken communion, just before he took his life." 47 

"Fortune was so fat that when the coroner s office arrived to pro- 
nounce him dead and take him away, they had to remove several 
doors so his huge corpse could be transported to the ambulance. 
Sean Fortune was buried a few days later; Bishop Comiskey con- 
ducted the graveside ceremony." 48 

"Comiskey weathered the media storm in Ireland after Fortunes 
death, but in 2002 his luck ran out when the BBC aired a docu- 
mentary that featured interviews with the victims and their fami- 
lies. Some of Fortunes victims had committed suicide and the 
BBC focused on the mother of one of these unfortunate people. 
This expose was so damning that Comiskey handed in his resigna- 
tion, which was accepted by the Pope a short time after the broad- 
cast. Here is his last statement to his flock before relocating to 
Rome: 

I found Father Fortune virtually impossible to deal with. I 
confronted him regularly; for a time I removed him from 
ministry. I sought professional advice in several quarters, I 
listened to criticisms and praises, I tried compassion and I 
tried firmness. Treatment was sought and arranged. And yet I 
never managed to achieve any level of satisfactory outcome, 
[he said, adding] I should have adopted a more informed and 
more concerted effort in my dealings with him, and for this I 
ask forgiveness. The sexual abuse of children is deeply 
abhorrent to me. ... I apologize also to the families of victims 
and to all others who have been offended or hurt in different 
ways by Father Sean Fortune." 49 

"Church superiors accepted the resignation of the 66-year-old 
bishop, saying it reflected 'deep human suffering, both of victims 
of abuse and of himself.' Cardinal Desmond Connell and Arch- 
bishop Sean Brady, Ireland's two senior Catholics, expressed their 
own 'profound apologies' for the suffering caused by pedophilic 
curates. 'The sexual abuse of children by priests is an especially 
grave and repugnant evil,' Brady and Connell said in a statement. 
'It is a scandal which has evoked entirely justified outrage. The 



FoRmne's Cimse 55 

sexual abuse of children by priests is totally in conflict with the 
church's mission and with Christ's compassion and care for the 

'"50 

young. JU 

"The Church is being sued by several victims. The defendants are 
the former bishop of Ferns, Dr. Brendan Comiskey, who denied 
the allegations, and papal nuncio Luciano Sterero, who demanded 
diplomatic immunity in the proceedings to delay the case until his 
death in 2000. Bishop Eamonn Walsh, appointed by Pope John 
Paul II as Comiskey s temporary successor, traveled to Fethard in 
June 2002 to apologize for the church. C I know it is far, far too late 
and very inadequate,' he told worshipers, 'but I say it to you from 
my heart.'" 51 



Notes 

1 O'Connor, Alison, Message From Heaven: The Life and Crimes of 
Father Sean Fortune, Mount Eagle Pub. (2000), p. 243. 

2 O'Connor, p. 26. 

3 BBC, March 19, 2002. 
4-5 O'Connor, p. 27. 

6 Http://news. bbc.co.uk/ 2681141.txt. 

7 RTE, March 1, 2002. 

8, 9, 10 O'Connor, p. 71, p. 60, p. 36. 

1 1 Http://news. bbc.co.uk/2681141.txt. 

12 ?? 

13-14 p ara phrased or paraphrased and quoted from 'Loft us Hall,' 
http://www.loftushall.com. 

15, 16, 17, 18, 19,20 O'Connor, p. 67, p. 77, p. 76, p. 77, p. 81, p. in. 

21-30 Http://news.bbc.co.uk/268ii4i.txt. 

31 See also "Priest Scandal Extends Worldwide; Catholic Heartland of 
Ireland Reels with Revelations," by the Feminist Majority 



56 lucipen's lodge 

Foundation, Feminist Daily News Wire, Aug. 13, 2002, http:// 
www.feminist.org/news/newsbyte/printnews. asp?id=. 

32 Paraphrased or paraphrased and quoted from "Suing the Pope," 
BBC Word News Edition, March, 19, 2002; http://news.bbc.c0.Uk/2/ 
hi/programmes/correspondent/i879407.stm. 

53 Http://www.sexcriminals. com/news. 

34, 35, 36, 37, 38, 39 O'Connor, p. in, p. 124, pp. 121— 122, p. 122, p. 124, 
p. 126. 

40-42 Http://news. bbc.co.uk/hi/english/static/audio_video/ 
programmes/correspondent/ transcripts. 

43-49 Paraphrased or paraphrased and quoted from "Fr. Fortune Took 
Life with Overdose of Drink, Drugs," by Brendan Furlong; http:// 
archives, tcm.ie/irishexaminer. 

50 Paraphrased or paraphrased and quoted from "Irish Bishop Quits 
over Priest Case," by Kevin Cullin, Boston Globe Staff, April 2, 2002; 
http://www.boston.com/globe/spotlight/abuse/stories/ 
040202_bishop.htm. 

51 Paraphrased or paraphrased and quoted from "Irish Bishop Quits 
over Abuse Row," Cnn.com/World, April 2, 2002 http:// 
cnnstudentnews.cnn.com/2002/WORLD/europe/04/2002/ 
ireland. bishop. 



3 



Hippie TmesT 



the 1960s brought forth a new spirit of change to Western 
civilization. The various civil rights movements promoted social 
action wherein the great injustices of the past would be peacefully 
confronted and redressed. The large-scale antiwar protests made it 
seem likely that young Americans would no longer blindly follow 
the government into foreign conflicts. The youth counterculture 
offered new and fascinating forms of music, fashion, cinema, and 
art to replace the humdrum world of the Establishment. 

Mystical authors like Aldous Huxley and Alan Watts wrote about 
the need for inner spiritual experience as opposed to the dull rote 
prayer and mechanistic rituals of the Western faiths. Timothy 
Leary offered his "Tune in, Turn on, and Drop out" philosophy 
for disenchanted youth. Older models of religion were deemed 
outdated, new, meaningful forms of spirituality and social equal- 
ity were sought by those discontented with what they saw as 
Establishment oppression. 

The Roman Catholic Church tried to address this new spirit of 
social change and mystical aspiration. Pope John XXIII convened 
the Second Vatican Council in 1963 to "open the windows of the 
church and let some fresh air in." 1 Some 16 documents were 
drafted at the Council at its close in 1965, all of which sought in 
various ways to bring the Church of Rome into the modern world 
and to accommodate it to the progressive liberalism that was over- 
taking Western nations. 



58 lucipen's lodge 

"No other priest in the Archdiocese of Boston better personified 
this new spirit in the Church than Father Paul R. Shanley. Having 
been ordained in i960 after completing his priestly formation at 
Saint Johns Seminary in Boston, Shanley seemed every bit the 
modern priest the Church was looking for in those days. The 
young cleric was impressive looking, slim and over six feet tall. His 
superiors noted his ability to communicate with and relate to 
young Catholics, many of whom were confused with all the social 
and political transformations erupting around them. For his part, 
Shanley seemed eager to work with children and adolescents." 2 

"Many priests find working with young people a tedious affair as 
it involves constant planning and the supervision of oftentimes 
unruly and hostile children. Shanley expressed no such feelings. 
Even before his ordination he had volunteered to work with 
retarded children, orphans, and underprivileged adolescents at a 
variety of Church-run agencies in the Boston area. At his first 
assignment as a priest at a church in Stoneham, Massachusetts, 
Shanley organized a Friday night dance club for local teenagers, 
which included a psychedelic light show. Shanley later pioneered 
'Folk Masses,' which attracted scores of young people to Sunday 
services, and founded a Catholic retreat house in rural Vermont 
for teenagers." 3 

"As a means to better relate to young people, Shanley even boy- 
cotted the barber s chair and allowed his hair to grow into a long 
mane, cultivated long stylish sideburns and often wore the blue 
jeans and plaid shirts of the youth subculture rather than his black 
suit and Roman collar. This led to his being dubbed the 'Hippie 
Priest' by his early followers. The Archdiocese of Boston recog- 
nized how Shanley bent over backwards to connect with young 
people and granted him a special ministry. In 1970 the Archbishop 
of Boston, Cardinal Humberto Medeiros, made Shanley the 'min- 
ister for alienated youth and sexual minorities' and provided him 
with funds for this street-outreach program. Shanley ran his new 
ministry from a private apartment in Boston's Back Bay and at 
several local churches that offered him space. It was his mission to 
bring disenchanted young people as well as gay and lesbian youths 
back into the Church of Rome. Shanley became a media darling, a 



Hippie PniesT 59 

nationally known 'Hippie Priest' who busted out of the Catholic 
stereotype at a time when the Roman Catholic Church in America 
was longing for just such an innovative young cleric." 4 



Father Paul and The Process 

"However, there was a nefarious side to Shanley that the Church 
ignored. In the late 1960s a priest who ran the La Salette Shrine in 
Attleborro, Massachusetts wrote to the Chancery concerning a 
story that a young boy had related to him about Shanley. Accord- 
ing to the letter, Shanley molested the young boy at a cabin in the 
Blue Hills nature reservation near Boston. The letter also stated 
that Shanley was known to take teenagers to the cabin on week- 
ends and would engage in sex with them. As a means to secure 
new victims, Shanley would always ask the teenagers for names, 
addresses, and phone numbers of other troubled adolescents 
whom he could lure to the woods for more sexual adventures. But, 
the Chancery did nothing to investigate these allegations and 
allowed him to continue working with children." 5 

"Shanley combed the areas of Greater Boston where alienated 
young people gathered to offer them the official consolation of the 
Church, but most often he would entice them into sexual acts at 
his Back Bay flat. For example, in 1974 Shanley allegedly invited a 
15-year-old boy from Boston College High School to his apart- 
ment because he heard that, like many young men, the student 
was struggling with his sexual identity. Shanley began the pastoral 
counseling session by suggesting that the boy get comfortable with 
his own body and recommended that they both undress. The 
young man complied and Shanley invited him to stand nude with 
him before a full-length mirror and compare bodies. This soon led 
to a sexual encounter. The priest later arranged for this boy to 
meet other older gay men and share his body with them, until the 
young man broke off all ties with the cleric years later. Shanley 
used this casual approach to tempt scores of homeless and trou- 
bled kids he sought out at various hippie hangouts into sexual 
encounters." 6 



60 lucipen's lodge 

"One such "counter-culture mecca" where teenage sex partners 
could easily be obtained was Harvard Square. Since the days of the 
early Beat writers like Jack Kerouac, Cambridge and Harvard 
Square were part of an interlocking group of bohemian enclaves 
that included Greenwich Village and the Height Ashbury. Shanley 
allegedly shared information about wayward youths with mem- 
bers of a satanic cult called the Process Church of the Final Judg- 
ment. The Process Church recruited on a national level among 
estranged young people and also influenced a number of sinister 
figures. Shanley frequented the now defunct Cardells Cafe on 
Brattle Street in Harvard Square, where many disgruntled and 
runaway youths congregated for cheap meals and coffee. Shanley 
would meet with wayward boys, buy them food and invite them 
to his apartment, and then molest a great many of them." 7 

"Members of the Process Church, called Processians, likewise 
recruited wayward youth at Cardells Cafe, and it is alleged by a 
homeless youth worker (who wishes to remain anonymous at this 
time) that Shanley regularly spoke to and shared information with 
Processians concerning homeless boys. According to scholar Gary 
Lachman, the Process Church had a huge following in the Boston 
area, and Process-founder Robert Moore DeGrimston and his 
wife Mary spent a great deal of time in Cambridge. DeGrimston 
eventually settled in Massachusetts in the mid-1970s after he 
abandoned the cult he had founded. Since Shanley was at least 
nominally associated with the Process Church it would be of value 
to examine its strange history." 8 

"The DeGrimstons were former members of the Church of Scien- 
tology in their native England. In the early 1960s the couple 
founded a group called Compulsions Analysis, which mimicked 
L. Ron Hubbard's teachings. Their new enterprise turned out to 
be extremely successful. However, the DeGrimstons soon turned 
Compulsions Analysis into a Satan-worshiping cult with its own 
magazine, which was sold on the streets of London. They called 
their new religion the Process Church of the Final Judgment, or 
'the Process' for short, and registered it in Great Britain as a reli- 
gious organization in 1965. They recruited wealthy young people 
as a means of attaining economic support, but they would also 



Hippie PniesT 61 

enroll wayward poor youths who they thought they could effort- 
lessly control." 9 

"Radically deviating from traditional Christianity, the DeGrim- 
stons developed a bizarre theology. In their view, God and Satan 
are not opposite and conflicting supernatural forces but rather 
partners in the redemption of humanity. Both figures were 
believed to contribute positively to the world and to the rest of the 
universe. Jesus is pictured as the judge at the End Time, while 
Satan becomes the executor of Christ's judgments. Members were 
told to worship a total of four deities: Jehovah, Jesus, Lucifer, and 
Satan. They were urged to pick one that they could best identify 
with and devote themselves to that deity. Consequently, Proces- 
sians went back and forth from Christian piety to overt Devil wor- 
ship to determine which of the four gods suited them best." 10 

"As the cult grew, the DeGrimstons withdrew further from the 
outer world into an realm of secrecy and exclusion, penetrated 
only by the eldest members. The inner core of Processians called 
themselves The Omega — a title that had great meaning in the lives 
of two priests later accused of sexual molestation, Paul Shanley 
and Bernard J. Lane". 11 

The career of Lane will be covered in a later chapter, but it can be 
related that he ran a home for wayward boys called the Alpha 
Omega House, where it is alleged that scores of young boys were 
molested. It is also alleged that acts of Satanic Ritual Abuse 
occurred at the Alpha Omega House rituals in which Shanley and 
many others participated. 

"DeGrimston, whose long hair, beard, and dreamy expression 
made him look increasingly like Jesus Christ, often preached char- 
ismatically at public meetings of the approaching End Time when 
Jesus and Satan would return for the Final Judgment of Human- 
ity. DeGrimstons wife, Mary, was rarely seen by lower-ranking 
members; the hierarchical system of neophytes, initiates, priests, 
and 'brothers' Processians adopted was strictly adhered to and the 
secret rituals of The Omega were a matter of some speculation 
among new and lower-level devotees." 12 



62 lucipen's lodge 

"By early 1968 the cult had spread to the United States, establish- 
ing churches in New York, Boston, New Orleans, Los Angeles, 
and San Francisco. The Process devotees recruited new members 
at subculture enclaves like Greenwich Village and the Haight Ash- 
bury The Processians soon adopted neo-Nazi overtones as a 
means to generate a sort of fascist chic that would appeal to young 
men. In California they visited the offices of The San Francisco 
Oracle, hoping to bring that famous underground newspaper over 
to their cause. The Oracle was too busy fomenting the Age of 
Aquarius to give Nazi-like Satanists much time. They even paid a 
visit to the Black Pope himself, Anton LaVey, head of the Church 
of Satan, but he had no use for them either. LaVey was a self-pro- 
claimed huckster and atheist who didn't really want to follow any- 
one, nor was he really interested in devotees himself." 13 

"The Process set up a church at 407 Cole Street in San Francisco. 
Their neighbor at 636 Cole was someone who would cause them a 
lot of grief in a year or so. His name was Charles Manson, soon to 
become the head of a cult called 'The Family,' whose members 
were responsible for the grisly Tate-LaBianca murders of 1969. " 14 

"At that time, Manson was still an ex-con guitar player who 
recruited air-headed flower children. At this juncture, the Sum- 
mer of Love, which had inspired the youth of America just a year 
before, had devolved into a freak show where hard-core drug 
addicts and disturbed runaway teenagers combed Height Street, 
panhandling and stealing. By the end of the decade Manson was 
one of the most famous people on Earth and a counterculture 
icon, though most of the hippies eventually saw him for the insane 
man he really was. 'Charlie Baby,' as Manson's devotees referred to 
him, was Satan incarnate for the Establishment. For the Process, 
he spelled disaster, as Processians more or less taught Manson 
everything that he later incorporated into his helter-skelter theol- 
ogy, which led to the eventual slaughter of Sharon Tate and her 
house guests." 15 

"The ties between the Process and the Family were quite strong. 
In 1968 Charlie sent Family member Bruce Davis to visit Process 
headquarters in London. Two Processians visited Manson in jail 



Hippie PniesT 63 

when he was arrested for a petty offense. Manson had contributed 
an article to the Process magazine. DeGrimston wrote of Satan 
and Christ coming together, a concept Manson was to drill into 
the heads of his adherents. Even the name 'The Family' was origi- 
nally used by the DeGrimstons to denote their lower-tier mem- 
bership. When questioned at his trial about his relationship to the 
Process, Manson stated that he and DeGrimston were one and the 
same. 16 After Manson and his cohorts received long prison sen- 
tences for the Tate killings, the Process distanced itself from Man- 

"17 

son. v/ 

"Near the end of 1968, the British House of Commons passed var- 
ious laws to restrict the growth of Scientology. The Process was 
considered an offshoot of Scientology, and DeGrimston was hit 
hard by this policy when British authorities barred American Pro- 
cessians from entering the United Kingdom. DeGrimston, fearing 
a major crackdown by various governments, closed all of his 
churches and sent his group out to beg and recruit in the United 
States and Europe. Processians were to roam from city to city, 
embracing whatever their four gods sent. DeGrimstons satanic 
recruiters threw themselves on the mercy of a public that was 
already being hassled for donations by a plethora of other cults. 
However, the film Rosemarys Baby (1968) sparked huge interest in 
Satanism and the Processians found sympathizers wherever they 
roamed. They used the homes of new recruits as churches, where 
they conducted strange rites to honor their four strange gods. The 
Process Church went underground, which added to its lure." 18 

"The Processians who came to Harvard Square used a two- 
pronged recruiting approach. They sought rich college students 
who they hoped would fund their activities and they also enlisted 
poor wayward youths who were easy to manipulate. After a few 
years they established a strong following. Cardells Cafe served as a 
major recruiting ground for Processians and other cults, as it was 
constantly filled with both wealthy Harvard students and way- 
ward youths. At some point in the early 1970s Shanley likewise 
began to seek out lost souls at Cardells for his street ministry and 
came into contact with Processians. It is not clear to what extent 
Shanley was involved in the Process Church, but it is certain that 



64 lucipen's lodge 

he exchanged details about potential recruits with Processians for 
his youth ministry.'" 19 

Some links will be examined in the chapter on Shanleys friend 
and fellow graduate of Saint Johns Seminary (class of i960), Ber- 
nard J. Lane. However, when one considers Shanleys subsequent 
actions, it would not be too surprising if it were discovered that he 
adopted Processian theology as a way of life. 



Shanley Helps Found NAMBLA 

"As the '70s rolled on, the Boston Chancery began receiving more 
and more complaints about Shanleys sexual activities but did 
nothing to stop the priest nor attempt to get him psychiatric help. 
According to recently released Church files, Shanley was black- 
mailing Cardinal Medeiros with some sort of incriminating evi- 
dence, which forced the Church to allow him to continue his vile 
activities. Shanley must have had some damning facts about major 
wrongdoing on the part of the archdiocese, since he became more 
and more bold in his sexual high-jinks and publicly more vocal 
about his strange beliefs relating to God and sex." 20 

"Emboldened by the fact that the Church would do nothing to 
stop him, Shanley began speaking publicly about sex between 
adults and children. At a talk in Rochester, New York in 1977, 
Shanley stated that 'he could think of no sexual act that caused 
sexual damage to children — including incest and bestiality' and 
that 'it is the child who seduces the adult in pedophile relation- 
ships.' This was the first of many such public testimonials by 
Shanley. Despite making such proclamations Shanley was still 
allowed to operate his 'youth ministry' and he continued to roam 
the meaner streets of Boston for young helpless victims whom he 
shared with his pedophile clique. Cardinal Medeiros did nothing 
to deter Shanley nor did he attempt to warn the public about the 
true nature of this priest." 21 

The reason for Medeiros' hesitance to take action against Shanley 



Hippie Pniesr 65 

will become apparent in the chapter concerning Monsignor Fred- 
erick Ryan — a top aide to Medeiros. 

"In his ministry, Shanley became a gay rights activist and openly 
associated with gays, lesbians, and transsexuals. He even began 
attending gay rights rallies, and his recently-disclosed Chancery 
files demonstrate that he contracted a venereal disease and even 
taught some young gay followers how to inject heroin during this 
period. One associate of Shanley was Representative Elaine 
Noble — the first openly-gay person to be elected to public office 
in American history. Noble was arguably the most important and 
famous gay person in the United States in the late 1970s. In her 
efforts to bring gay, lesbian, and trans-gendered people into the 
mainstream of American society, Noble became the de facto leader 
of the Gay Liberation Movement." 22 

"In a December 3, 2003 interview with the New England Cable 
News Network (NECN), Noble gave her testimony concerning 
her relationship with Shanley and stated: 'Everybody loved Paul 
Shanley and thought he was doing wonderful work. ... I started 
getting a little concerned about his ministry when some of the 
children started telling me Fr. Shanley was being inappropriate 
with them . . . they were very graphic about it.'" 23 

"Noble went on to report that she was well aware that Shanley 
took underage boys to gay bars and gay bathhouses and she 
recalled, 'he [Shanley] was known to every owner of these estab- 
lishments and they told me they saw him with kids . . . young 
children broken/hurt . . . it's not right . . . I'm sorry!'" 24 

"But Elaine Noble never called the police or warned any children 
about Shanley. During theNECN interview she shed a few laugh- 
able crocodile tears in remorse for aiding and abetting Shanley in 
his rape of children. In a more enlightened society, Noble would 
face criminal charges. The gay community in Boston is as culpable 
for the actions of Shanley as the Archdiocese of Boston." 25 

"However, Shanley overstepped his bounds when he attended a 
pedophile convention called 'Men and Boys' organized by boy 



66 lucipen's lodge 

lover Tom Reeves, which was held at a hotel in Boston in 1979. 
Gaysweek magazine reported on the gathering: 

150 people turned up for a series of panel discussions on the 
issue of man-boy love. . . . Father Paul Shanley, representative 
of Bostons Cardinal Medeiros for outreach to sexual 
minorities, told the story of a boy who was rejected by his 
family and society, but helped by a boy-lover. When his 
parents found out about the relationship, however, the man 
was arrested, convicted, and sent to prison. 'And there began 
the psychic demise of that kid,' Shanley commented, 'He had 
loved that man. . . it was only a brief and passing thing as far 
as the sex was concerned, but the love was deep and the 
gratitude to the man was deep, and when he realized that the 
indiscretion in the eyes of society and the law had cost this 
man perhaps 20 years the boy began to fall apart.' Shanley 
concluded, 'We have our convictions upside down if we are 
truly concerned with boys. . . the cure does far more 
damage.'" 26 

"This was the first media coverage of Shanley's bizarre world, and 
Cardinal Medeiros now had to take some action before the priest's 
activities were discovered by the mainstream news agencies. Thus, 
Medeiros decided to end Shanley's youth ministry in April of 1979 
and transferred him to Saint John the Evangelist parish in New- 
ton, Massachusetts, a suburb of Boston. At first, Shanley resisted 
the Cardinal's action and threatened to expose the depraved activ- 
ities of the archdiocese in the press, but soon accepted his reassign- 
ment. No one in the Chancery suggested that Shanley be sent for 
psychiatric treatment nor was the pastor of Saint John's warned 
about the deviant priest. In fact, in his official transfer letter 
Medeiros requested that Shanley remember him in his prayers." 27 

Shanley's influence was felt outside the borders of the Church. 
The success of the Men and Boys Conference, at which Shanley 
gave his now infamous speech on the merits of sex between adult 
males and boys of any age, prompted conference organizer Tom 
Reeves to found the North American Man-Boy Love Association 
(NAMBLA), a group dedicated to legalizing sex between adults 



Hippie PniesT 67 

and children. NAMBLA quickly spread internationally, opening 
chapters around the globe. The group regularly holds meetings at 
which pedophiles offer each other advice on how to seduce young 
boys and avoid legal trouble while doing so. It was Shanley who 
spearheaded this movement with his charismatic opening address 
at the initial conference; he truly was the inspiration for and the 
spiritual father of NAMBLA. 

NAMBLA is not the harmless gay community offshoot that it 
promotes itself as being. When John Walsh — host of Americas 
Most WantedTV program — testified against NAMBLA in court in 
the 1980s, the group sent hit men out to kill the anti-crime activ- 
ist. After receiving numerous death threats for testifying, Walsh 
informed the FBI and was assigned federal agents as bodyguards. 

Walsh recalled the incident during a 2003 CNN interview with 
Larry King: 

Walsh: You know what ... we had a lot of problems with threats. I 
had testified against NAMBLA, the North American Man-Boy 
Love Association, a group of pedophiles. 

King. In fact, the FBI killed a couple of guys threatening you, 
right? 

Walsh: That was after America's Most Wanted started, but we had 
moved three times that year, because we were getting threats over 
the phone, they were getting our phone number saying we had 
Megan, we had our new daughter, our beautiful daughter. "We're 
going to kill your daughter" (CNN aired July 15, 2003). 

"Although Shanley was no longer free to roam Greater Boston for 
fresh victims, this did not discourage him from his normal sexual 
activity. Shanley merely began to molest the young boys who were 
church members. In May of 2002, a 24-year-old man who was a 
six-year-old when Shanley came to Saint John's claimed that the 
new priest regularly molested him and other boys. The man 
asserted that Shanley would simply enter the Sunday school room 
where children were being instructed and take him to the confes- 
sional and sexually abuse him. Shanley told the boy that 'no one 
would believe him' if he ever talked of the abuse." 28 



68 lucipen's lodge 

"As a means of bringing more victims into his strange world, 
Shanley became a part-time chaplain at McLean Hospital, a psy- 
chiatric facility near Boston run by Harvard University, and began 
soliciting sex from the patients. One such patient claimed that 
Shanley approached him and began what seemed to be a pleasant 
conversation. Suddenly, Shanley began telling the man about 
friends of his who were into sadomasochism and gave detailed 
information about what practices they undertook on each other 
with whips and how they ejaculated on one other. He then invited 
the handsome patient to an S&M session, but the man declined. 
Mental patients were ideal for Shanley and his ilk because no one 
would ever lend credence to their testimony." 29 

Cardinal Medeiros died in 1984, and his replacement, Archbishop 
Bernard Law, became Shanley s new superior. Law continued with 
the policy of allowing Shanley and over 100 priests later accused of 
sexual misconduct to continue with their loathsome life styles. 
Despite many complaints about Shanley, Law allowed him to 
carry on molesting children and would pay off any victims who 
threatened to sue with large out-of-court settlements, cajoling 
them into signing gag orders which prevented them from warning 
other potential victims. 

After complaints mounted in the late 1980s, Law and his assistant 
Bishop John McCormick were compelled to remove Shanley from 
parish work and transfer him out of state, where the aberrant 
priest s life took another bizarre turn. 



Gay Inn Keeper 

"In 1990 Shanley moved to California, but was still a priest in 
good standing in the archdiocese of Boston, receiving a full salary 
from the Boston Chancery. Even though Shanleys' personnel file 
contained multiple allegations of child abuse, Rev. Robert Banks, 
a top deputy to Law, sent the San Bernardino diocese a letter 
vouching for him. 'I can assure you that Father Shanley has no 
problem that would be a concern to your diocese,' he wrote. 



Hippie Pniesr 69 

Consequently, there were no restrictions placed on his access to 
minors. Shanley later wrote that he handled all baptisms and 
youth retreats at St. Anne's Church in San Bernardino." 30 

"Banks, the now retired Bishop of Green Bay, Wisconsin, 
expressed little remorse for his letter in a recent interview with 
Time magazine. He said he had never heard of any abuse allega- 
tions, and he doesn't remember if he ever looked in Shanley's file. 
'If the priest had an assignment in the diocese, my presumption 
was that he was in good standing, and everything was fine. And 
that's the way I operate still.'" 31 

"With limited church duties, Shanley and another pedophile 
priest from Boston named John J. White purchased a hotel for gay 
guests in Palm Springs, California. White also received a regular 
paycheck from the Boston Chancery. How the two clerics 
obtained the large amount of money needed to buy the hotel is 
anyone's guess. The homosexual-friendly establishment was called 
the Cabana Club, and White already owned a neighboring gay 
hotel called the Whispering Palms." 32 

"We were in the same business together,' said John Kendrick, 
who owned the Inn Exile Motel, which also served a gay clientele. 
As far as Paul goes, it never occurred to me that he might have 
been a priest. He was a quiet person whenever I was around him. 
He was John White's friend. That's how I knew him.'" 33 

"Shanley and White ran both hotels as 'clothing optional' opera- 
tions and encouraged gay men to have sex outside in the open. 
Kevin Rice — a gay man who frequented both hotels — claimed the 
Whispering Palms was 'one of the friskier places. Nude sunbath- 
ing was encouraged, and sex by the pool was permitted.'" 34 

"In the twisted world of Paul Shanley, open gay sex was not 
enough — he began to bring young underage boys to the hotels. A 
former victim of Shanley has recently come forward and filed a 
lawsuit alleging that Shanley sexually abused him at various loca- 
tions including the Cabana Club. The victim stated, 'he invited 
me down to Palm Springs, where he exploited me at that resort. 



70 lucipen's lodge 

He would encourage me to have sex with his clients or whatever. 
He'd say, "Those guys are from Holland. Why don't you go into 
the Jacuzzi with them?" I think he was pimping me and I didn't 
even know it.'" 35 

"Gay men and boy-lovers from around the world came to the 
Cabana Club and Whispering Palms to partake of the illegal sex 
Shanley provided. Reports began to surface in San Bernardino 
that Shanley was molesting boys, and the Boston Chancery was 
informed of the situation. Shanley was sent for a psychiatric evalu- 
ation in 1993, and the doctors determined the deranged curate was 
unfit to hold any ministerial position." 36 

"Yet Boston Diocesan officials went out of their way to help Shan- 
ley. In 1995, to deflect attention off of his partner, White sold the 
Whispering Palms. Law and McCormick transferred Shanley to 
New York City, where he became acting director of Leo House, a 
Church-run guest house for students and clergy. Leo House 
turned out to be another front for gay sex and man-boy love. Two 
years later, Shanley was denied a permanent post there when one 
of his victims came forward with legal threats. Even after the 
Church had settled multiple cases filed against Shanley, Law said 
he had no objection to the priest's bid to become head of this New 
York City Catholic guest house — which the Cardinal knew occa- 
sionally housed children and teenagers." 37 

"In 1996, Law granted Shanley retirement from the priesthood 
with full pay and health benefits. Even though he was well aware 
of Shanley's illegal sexual activities, Law wrote Shanley a farewell 
letter in which the prelate wrote, 'for 30 years in assigned ministry 
you brought God's Word and His Love to His people and I know 
that that continues to be your goal despite some difficult limita- 



tions. DQ 



"After Shanley retired, he returned to California in 1997 with a 
longtime companion named Dale E. Lagace, who had been with 
him for part of his time in both Palm Springs and New York and is 
21 years his junior. Shanley and Lagace rented an apartment in 
Hillcrest, a district of San Diego favored by gays and lesbians. 



Hippie PniesT 71 

Shanley joined the San Diego Police Departments voluntary 
senior patrol, which supervised crosswalks for children going to 
and from school. Fellow volunteers and neighbors claimed that he 
never mentioned he was a priest. The police were never informed 
that Shanley was a notorious child rapist. White sold the Cabana 
Club that same year." 39 

"Shanley s world fell apart in 2002 when The Boston Globe exposed 
the cabal of child rapists in the Archdiocese of Boston, and he was 
extradited to Massachusetts where he now faces numerous charges 
of child rape. Cardinal Bernard Law was forced to resign as Arch- 
bishop of Boston in 2002 over the scandal. At the writing of this 
book, Shanley is free on bail and still collects his full Church pen- 
sion while awaiting trial and lives in the gay section of Cape 
Cod." 40 



Notes 

Paraphrased or paraphrased and quoted from "PC in the Catholic 
Church," by Thomas E. Woods, Jr., Aug. 22, 2002; http://www.lew 
rockwell.com/woods/woodsii.html. 

2-6 Paraphrased or paraphrased and quoted from "Who Can Fathom 
the Human Heart? Father Shanley and the Church Crisis," a New 
England Cable News documentary; http://www.boston.com/news/ 
necn/Shows/specials/father_shanley. 

7-15 Paraphrased or paraphrased and quoted from "Sympathy for the 
Devil," by Gary Lachman, The Forte an Times, May 2000; http://www. 
forteantimes.com/articles/134_process.shtml. 

16-17 Paraphrased or paraphrased and quoted from "The Process 
Church of the Final Judgment," M. Turner, 2004; http://www.charlie 
manson.com/process.htm. 

18 Note 7, ibid. 

19 http://www.boston.com/globe/spotlight/abuse/stories/042602_ 
shanley.htm 

20 Paraphrased or paraphrased and quoted from "Files Show Shanley 
Tried Blackmail," Michael Rezendes and Thomas Farragher, Boston 



11 lucipen's lodge 

Globe Staff, April 26, 2002; http://www.boston.com/globe/spotlight/ 
abuse/stories/o426o2_shanley.htm. 

21-22 p ara phrased or paraphrased and quoted from "Papers Show 
Archdiocese Knew of Allegations," by Theo Emery, Associated Press 
writer; http://www.s-t.com/daily/04-02/04-09-02/a03sr014.htm. 

23 Paraphrased or paraphrased and quoted from "And Then There 
Were Three (Continued)," by Kristen Lombardi, Boston Phoenix, Feb. 
27— March 4, 2004; http://www.bostonphoenix.com/boston/ 
news_features/top/features/documents/o3633504.asp. 

24 Note 2, ibid. 

25 Http://www.boston. com/globe/spotlight/abuse/documents/ 
shanley_0279 .htm . 

26-27 Note 2, ibid. 

28-31 Paraphrased or paraphrased and quoted from "Ex- Vicar of 
Boston Concedes He Erred," by Michael Rezendes and Thomas 
Farragher, Boston Globe Staff, Jan. 14, 2003; http://www.boston.com/ 
globe/spotlight/ abuse/stories4/oii403_vicar.htm. 

32-36 Paraphrased or paraphrased and quoted from "Molesting Priest 
Linked to Gay Hotel," The Data Lounge, April 10,2002; http:// 
www.datalounge.com/datalounge/news/record. html?record=i96i2. 

37 Paraphrased or paraphrased and quoted from "Shanley Couldn't 
Outrun Past" by Tatsha Robertson, Boston Globe Staff, 4/19/2002; 
http://www.boston.com/globe/spotlight/abuse/stories/ 
041902_shanley.htm 

38 Paraphrased or paraphrased and quoted from "Sex, Lies and Video 
Tape: The Current Sex Scandal in Catholicism: Is the Church on the 
Brink of Judgment?" by Robert A. Sugenis, Catholic Apologetics 
International, May 17, 2002; http://www.catholicintl.com/ 
epologetics/j udgement. html. 

39 Paraphrased or paraphrased and quoted from "Shanley to be 
Extradited to Massachusetts," The San Diego Channel, May 3, 2002; 
http://www.thesandiegochannel.com/news/1433182/detail.html. 

40 Paraphrased or paraphrased and quoted from "Judge Allows 
Shanley to return to Provincetown," Steve LeBlanc, Associated Press, 
Dec. 13, 2002; http://www.boston.com/news/daily/13/shanley_cape. 
htm. 



4 



Black Room 



Littleton, Massachusetts is a sleepy New England town situ- 
ated northwest of Boston with a population of a little over 8,000 
souls. Passing through this quiet hamlet-like place, it is difficult to 
believe that in the 1970s Littleton may have hosted a satanic cult 
in a wayward-boys home called the Alpha Omega House, where 
alleged acts of ritual sexual abuse took place in what victims called 
"The Black Room." This room was reportedly painted black from 
top to bottom and young boys were taken there and forced to 
engage in sexual acts with the director of the home and others. 
Even more shocking is that the director of this institution and 
leader of the cult was the Reverend Bernard Lane, a Roman Cath- 
olic priest who worked for the Archdiocese of Boston. 

"Lane operated the Alpha Omega as a joint project between the 
Archdiocese of Boston and the Massachusetts Department of 
Youth Services. Of all the scandals involving the American Catho- 
lic Church, this is the only case in which a government agency is 
acting as a defendant. Recent reports allege that Lane forced the 
boys in his care to join in bizarre sexual acts under the guise of 
'therapy and 'spiritual guidance.' 1 Some of the boys, who ranged 
in age from pre-pubescent children to 17-year-olds, say they were 
forced to do the following: 

• Roll around naked on the floor (and on each other) while 
making moaning noises. Lane justified this practice as a form 
of 'primal scream therapy,' which was popular in the 1970s. 



74 lucipen's lodge 

• Have sex in the Black Room with various priests, including 
Bernard Lane and Paul Shanley — the spiritual father of 
NAMBLA. 

According to two victims, on several occasions there was an 
inverted cross and face-down crucifix in the Black Room while sex 
occurred between priests and young boys. The Archdiocese of 
Boston was well aware of the occult practices and sexual abuse that 
took place at the Alpha Omega House, yet it allowed Lane to con- 
tinue his vile activities for decades." 2 

Indeed, Lane's career in the Archdiocese of Boston was beset by 
problems from the outset. 

"After his ordination in i960, Lane was assigned to several par- 
ishes. Time and again accusations caused the Church to transfer 
him quietly to a different parish. Like most of the pedophile 
priests in the Boston area, Lane's career as a child abuser could 
have been cut short very early and scores of children saved from 
abuse. In 1969 Lane founded a drug treatment center for teenagers 
in Maiden, Massachusetts, a suburb of Boston. He also organized 
youth retreats and became chaplain for Maiden Catholic High 
School. Lane gained a reputation for being a sexual deviant in all 
of these early assignments." 3 

"However, most of the allegations against Lane stem from his 
involvement with Alpha Omega — the nonprofit organization that 
he directed in the late 1970s. Alpha Omega occupied two houses 
in Littleton that sheltered 30 troubled boys, most in their early 
teens. In his youth ministry, Lane also used his family-owned 
house in nearby New Hampshire, which has been described as a 
bachelors pad decked with mirrored ceilings and other sexual 
accessories. Boys were sent to Alpha Omega by the Common- 
wealth of Massachusetts Department of Youth Services (DYS) for 
acting-out' problems, drug abuse, and/or petty crime." 4 

"At the time, Alpha Omega was not an archdiocesan facility. It was 
run by a secular nonprofit group in Maiden, Massachusetts called 
Adolescent Counseling in Development Inc. (ACD), which Lane 



Black Room 75 

had helped found. (ACD is now operated by Life Resources Inc., a 
separate corporation under the Archdiocese of Boston.)" 5 

"Sometime in 1977, state inspectors from the DYS showed up at 
Alpha Omega to do a routine inspection meant to ensure that the 
boys, most of whom were wards of the state, were being treated 
properly. Scott Surrey, a member of the DYS evaluation team, said 
he did not anticipate a problem when he knocked on the door of 
the home. He and his team had done more than 30 inspections 
and expected to spend four or five days at the Littleton house, 
talking to staff and boys and examining records as a routine part of 
the their official job description." 6 

"But Lane refused to let the state social workers in, telling them 
that it would be inappropriate for non-members to observe the 
type of group therapy undertaken at his center. Lane explained 
that outsiders would not understand or appreciate the cutting- 
edge forms of therapy that he was employing to treat the chil- 
dren." 7 

"The team of inspectors immediately reported Lane to their boss, 
Assistant Commissioner John Isaacson. For unclear reasons, Isaac- 
son chose not to interfere with Lane's activities at Alpha Omega. 
Isaacson claimed he never trusted the judgment of his inspectors. 
This proved to have horrible consequences for scores of boys who 
were molested in strange rituals at the house. If the DYS had per- 
formed the mandatory unannounced visit, which involves view- 
ing every room in the house, then they would have stumbled 
across the Black Room, which seems to have been designed as an 
ad hoc ritual abuse chamber, according to the testimonies of 
former Alpha Omega residents who wish to remain nameless. It 
may be akin to the 'Devils Room' that Father Sean Fortune s vic- 
tims mentioned. But, having been rebuffed by their superior, the 
team never returned to Alpha Omega." 8 

"Attorney Nance Lyons, who has represented several of Lanes vic- 
tims, said she was dumbfounded when she recently learned about 
the state's inaction. 'What were these people thinking of?' Lyons 
said. If, she said, the state 'had gone and interviewed clients, my 



76 lucipen's lodge 

other clients would not have been abused. It is beyond the ability 
of any reasonable person to understand.'" 9 

"In 1978 the DYS received a report that Lane had fondled an 
Alpha Omega boy at his New Hampshire home. When ques- 
tioned, the boy told of strange therapies, including group nudity 
and other abnormal activities. The commonwealth threatened to 
pull Alpha Omegas state license for what it vaguely called 'unusual 
treatment practices.' Faced with this threat, diocesan officials fired 
Lane as director of Alpha Omega that same year." 10 

"The Alpha Omega staff psychologist, Cornelius Coco, concedes 
there were telltale signs of sexual abuse at the home. Coco claims 
there were definite occasions when Lane would tell the staff that 
one of the boys had crawled into his bed and, after speaking for a 
while, the priest had returned the ward to his own bed. Yet with all 
of the evidence stacked against Lane, the Church did nothing to 
keep him away from children. Instead, Lane was transferred to 
various parishes, such as Saint Charles in Waltham, where he was 
put in charge of altar boys." 11 

"When the Boston Archdiocese staged a false crackdown on 
accused priests in 1993, Lane was removed from his parish in 
Chelsea and put on sick leave. However, no one was ever assigned 
to watch Lane and keep him away from young boys. In 1996 Car- 
dinal Law put Lane in charge of elderly priests at the archdiocesan 
home for retired and disabled curates, but still did nothing to stop 
the current priest from getting serious psychological help.". . 12 

"In 1999 Lane was still at the retirement center, even after the 
Church settled out of court with six of his Alpha Omega victims. 
After his Church record was unsealed in 2002, a dozen or so other 
former Alpha Omega victims filed suit. As of the writing of this 
book, Lane is retired and lives in New Hampshire. It is unlikely 
that he will ever be charged with a crime due to the statute of lim- 
itations having expired. His former victims are primarily suing for 
civil damages against the Archdiocese of Boston for not taking any 
action to safeguard them from Lane's macabre spiritual ther- 
apy. LD 



Black Room 77 

Paul Shanley, Lanes classmate at Saint Johns Seminary, class of 
i960, allegedly had sex with young boys in the Black Room. As 
mentioned, Shanley's youth ministry brought him into contact 
with the Process Church of the Final Judgment and with scores of 
homeless boys, many of whom sought his spiritual direction. Both 
priests could thus shape their therapy techniques so as to manipu- 
late young males into sexual acts. The satanic elements really do 
not seem all that important when considering the actual sexual 
contact itself. However, it is essential to examine all of the ele- 
ments in this sick equation in order for society to avoid such hor- 
rific incidents in the future. 

It is quite possible that Shanley and Lane may have borrowed or 
fused elements from DeGrimston's theology into their own mysti- 
cal/sexual practice. To understand this possibility it is imperative 
to take a closer look at the origin of the Process Church and its 
practices and ceremonies. 



The Process Church of the Final Judgment 

"Although some elements of Process Church theology were cov- 
ered in the chapter on Shanley, a detailed examination of Robert 
Moore DeGrimston's teachings is necessary to understand this 
cult and how it may have impacted the Catholic Church in Bos- 
ton. The roots of the Process Church go back to Aleister Crowley, 
who gained control of a German mystical order called the Ordo 
Templi Orientis in 1922. The OTO was supposedly a revival of the 
Knights Templars and claimed an ancient pedigree, but in reality 
it had been founded by a German occultist circa 1896. . . . The 
Spiritual Father of the Ordo Templi Orientis was Carl Kellner, a 
wealthy Austrian chemist. Kellner was a devout Freemason who 
traveled widely and studied various forms of esotericism. He 
claims to have come into contact with three adepts who directed 
him to an cult called the Hermetic Brotherhood of Light." 14 

"Sometime in 1885, Kellner met occultist Dr. Franz Hartmann 
(1838-1912). He and Hartmann later collaborated on the develop- 



78 lucipeu's lodge 

ment of a tuberculosis treatment which turned out to be no more 
than a quack cure. Kellner believed that he had discovered a 'key 
which offered a clear explanation of all the complex imagery of 
Freemasonry, and, Kellner asserted, opened the mysteries of the 
universe. Kellner desired to found a Masonic College that would 
be open to all Freemasons as a means for attaining esoteric knowl- 
edge." 15 

"At this juncture, Kellner began to discuss his idea for founding a 
Masonic College with fellow scholar Theodor Reuss. During these 
sessions, Kellner determined that the new college should be called 
the 'Oriental Templar Order' (OTO). The inner core would be 
organized to mimic the highest degrees of Freemasonry but would 
also include Rosicrucian doctrines and Kellner's 'key to Masonic 
symbolism. The order was open to men and women." 16 

"Women could not become Masons under the then current sys- 
tem, and this may have been one of the reasons why Kellner 
decided to break from Freemasonry and form his own gender- 
inclusive society. The reason for this is simple. Kellner developed 
sexual ceremonies and enjoyed having both women and men par- 
ticipate in them." 17 

"The order combined Masonic rituals and sex magic in the belief 
that the Knights Templars enacted similar if not identical rituals 
before their demise in the year 1309. Members would arouse their 
sexual energy during magical ceremonies as a means of identifying 
with various deities, including Jesus Christ. The OTO was seen as 
a fulfillment of Freemasonry s higher degrees, and thus may be 
called a Masonic offshoot." 18 

"Reuss succeeded Kellner as head of the OTO in 1905 and began 
to issue charters to various groups throughout the world. Among 
his initiates were the famous occultists Rudolf Steiner, Aleister 
Crowley, and Papus as well as H. Spencer Lewis. Crowley gained 
control of the London branch of the OTO and gave it a much 
more bi-sexual orientation." 19 

"Lewis founded the Ancient Mystical Order Rosae Crucis 



Black Room 79 

(AMORC) in 1915 under the OTO charter he received from 
Reuss. AMORC became famous for advertising their secret soci- 
ety in magazines of wide circulation like Popular Mechanics and 
Home and Garden, offering the average American contact with the 
great spiritual epochs of the past. Members called themselves Ros- 
icrucians after the fraternity of the Rose Cross mentioned in cer- 
tain anonymous documents published in Germany in the 1700s. 
Subscribers to Lewis's mail order religion could probe arcane sub- 
jects at night in the comfort of their own homes and re-enact elab- 
orate Egyptian ceremonies, primarily toned-down variations of 
Kellner and Crowley's sex magic ceremonies." 20 

The "Mr. and Mrs. John Q. Taxpayers" who have performed these 
occult rituals in their living rooms from 1915 to the present day 
were, and are, merely re-enacting Crowley's amorous rituals with- 
out actual sexual contact. Even the ceremonies for solitary practice 
are quite sexual in symbolism. Could this mail order religion have 
acted as a sort of ritual foreplay for repressed middle class couples 
who have been Lewis's primary customers? Perhaps. 

"We know for certain, however, that when Crowley came to the 
United States during the First World War, he seriously considered 
suing Lewis for control of AMORC, thinking that his British 
OTO charter gave him jurisdiction over the Americas." 21 

Crowley was correct in his assertion that many of Lewis's home 
lessons were modified versions of Crowley-created OTO rituals 
minus the hanky panky. "The Great Beast," as Crowley enjoyed 
being called, never aggressively pursued this legal battle with 
Lewis, and nothing came out of it. Crowley started a California 
branch of the OTO, perhaps to compete with Lewis's organiza- 
tion, which was originally headquartered in Florida and later 
moved to San Jose, California. 

"Rocket designer Jack Parsons ran the California branch of Crow- 
ley's OTO, and one of Parson's initiates was none other than L. 
Ron Hubbard. Hubbard borrowed much symbolism and many 
ideas directly from the OTO when he formed his own religion in 
the 1950s, which eventually became known as Scientology. He 



80 lucipen's lodge 

even modeled his formal photographs on Crowley's. Soon Hub- 
bard spread his message throughout the world and even sought 
out an independent nation in which he would rule as a sort of 
absolute monarch. It was in Britain that Robert DeGrinston and 
Mary Anne Moore began their short relationship with Scientol- 
ogy. As mentioned, they eventually broke with Hubbard's group 
to found the Process Church of the Final Judgment." 22 

"The Processeans were organized into an extremely complex hier- 
archy. It was said that the hierarchy was based on function and not 
quality, that the people at the top were not intrinsically better, but 
merely fulfilled particular functions. This false egalitarianism, 
however, was no more than a ruse used by the DeGrimston. Will- 
iam Bainbridge, who conducted a study of the Process Church in 
the 1970s, states that 'this system exploited and controlled middle- 
ranked members through the actual provision of gratifications and 
the promise of greater gratification to come.'" 23 

"The degrees of the Church hierarchy in ascending order were: 
Acolyte, Initiates Outside Messenger, Inside Messenger, Prophet, 
Priest, and Master. The highest rank in the Process Church was 
called the Omega. Each time a devotee rose from one rank to 
another a new baptism was required. Acolytes were people who 
had taken the first step towards joining the group but had no true 
significance. To become an Initiate, an Acolyte attended some 
classes and participated in meditation and fasting. The Initiates 
did not have any specified functions within the group and only 
some were recruited to be Messengers." 24 

"To become a Messenger was a much more complicated proce- 
dure. Once a person achieved Outside Messenger status he or she 
was given a 'Sacred Name' and moved into a Messenger Flat, 
where they remained for 12 months. This person was also expected 
to remain celibate during this year. It is not clear by what criteria a 
person moved on to the other higher ranks, but each stage was 
accompanied by more responsibility and a larger role within the 
church. The number of people admitted to the upper echelons 
was generally limited. The only status which was ascribed rather 
than achieved was The Omega. That is because it consisted of only 



Black Room 81 

Robert and Mary Anne and reflected the fact that they were the 
founders and leaders of the group. A few other members claimed 
to be part of the Omega. This inner circle of the Process Church 
generally kept itself separate from all the outer members and ruled 
from a distance." 25 

"Members of The Process were involved in various rituals 
throughout their time in the group. Some of these rituals were 
open to the public, while many were held in private. Many rituals 
were similar to those seen in Christian practice, such as marriages, 
baptisms, and the Sabbath Assembly. However, there were many 
ceremonies which were distinct to the group." 26 

"Most marriages within the church were no different from normal 
marriages, although the leadership allowed for the marriage of 
same-sex couples. Also, it was believed that members of the group 
were primarily married to the church, and so it was a common 
practice for married couples to be separated; as, for example, one 
partner might be sent to a different center in a different city." 27 

"As stated, new baptisms were rituals which accompanied a mem- 
ber's passage from one status to another, occurring at each step up 
the ladder of the hierarchy. These rituals were generally private, 
except when an Acolyte became an Initiate. As in many Process 
rituals, chants were used. The group also bestowed symbols upon 
members to mark their elevation to a higher stage. For example, 
the person moving from Initiate to Messenger was given a Mendes 
Goat badge representative of Satan. In later years this was changed 
to a silver cross with a red serpent on it." 28 

"The Sabbath Assembly was held every week on Saturday night 
and was the time when all the members could get together. It took 
place in the Alpha ritual room, which was arranged in a particular 
fashion. There was a circular altar in the middle of the room with 
stands on either side of it, one with a bowl of water on it and the 
other with a bowl of fire. The participants would sit in a circle 
around the altar on cushions on the floor while the two priests 
would sit on chairs on opposite sides of the room facing each 
other. The two priests were called the Sacrifist and the Evangelist. 



82 lucipen's lodge 

The Sacrifist symbolized Christ and the Evangelist represented 
Satan. The Sacrifist presided over most of the ceremony, while the 
Evangelist delivered the emotionally charged sermon." 29 

"Much of the symbolism in the Sabbath Assembly was concerned 
with the main tenet of Process beliefs, that of the 'dual relation- 
ships of the gods and the unity of Christ and Satan.'" 30 

"Along with rituals, the Process utilized therapy exercises in their 
quest to 'cure their souls.' The primary therapy session was the 
Telepathy Developing Circle. The TDC, as it was referred to by 
members, consisted of a number of group and dual exercises 
intended to develop the participants' telepathic powers. Members 
of the Process defined telepathy as 'becoming more aware, increas- 
ing sensitivity around other people . . . being able to understand 
what a person's feeling, going through, without talking to him 
about it.' Another similar exercise was the Midnight Meditation, 
which took place on both nights of the weekend. The mediator 
would focus on a pair of ideas, one negative and one positive; this 
was intended to serve as a resolution of the conflict between bless- 
ings and burdens for the participants." 31 

"Progresses were the most significant meetings for the Outside 
Messengers, Initiates, and Disciples. These dealt with education 
about The Process and were meant to be therapeutic. The meet- 
ings lasted for about three hours with a short break in the middle 
and generally took place on Monday and Wednesday nights. 
Activities took up the first part of these meetings and the second 
half was for studying Process beliefs. One such activity was called 
Training Routine Zero. For this two members sit completely still 
and unresponsive staring into each other's eyes for an extended 
amount of time. To 'pass' this test a person must be able to com- 
pletely ignore all attempts to distract him/her." 32 

"The Process employed an electronic device they called a P-Scope 
to uncover subconscious feelings and goals. The P-Scope is built 
much like Scientology's E-Meter, which in turn is a heat sensitive 
instrument similar to biofeedback and lie detector machines. The 
P-Scope was used in sessions that involved a therapist and one or 



Black Room 83 

more clients. The therapist asked questions of the client and 
recorded the machine's readings. These readings were organized 
into a Goal Line whereby the client's ultimate subconscious goal 
could be discovered." 33 

There were several similar therapy/discovery sessions which 
higher-level members of the cult participated in. These sessions, 
like those for other members, were focused on developing the per- 
sons telepathy and bringing to the surface the subconscious goals 
and fears that affected their behavior. Bainbridge suggests that the 
use of these sessions for all members was a means of establishing 
control over those who participated. He says in his book Satan's 
Power (1978): "Several of the therapy exercises forced the partici- 
pant to express all his feelings and admit all his actions. Individual 
therapists, or groups of fellow [Processions], would then bend the 
person in the desired direction, controlling him in a subtle but 
absolute manner." 

"When The Process was in its prime it attracted a great deal of 
attention. People called members of the group 'devil worshippers' 
because of their belief that Satan as a god. They were also accused, 
as are many new religious movements, of participating in violence 
and lewd sexual acts and attempting to hasten the end of the 
world." 34 

"A disastrous reconstruction was to take place in the early 1970s. 
The Processeans made serious efforts to shed their satanic skins, 
losing their black capes and inverse pentagrams, and adopting first 
a gray leisure suit and then a blue body suit get-up. They took to 
community service, desperate to show a post-counterculture 
world that they were still love and peace people." 35 

"In Boston, where the Process Church was headquartered, mem- 
bers secured jobs on local radio station WBZ, conducting inter- 
views with rock groups like Chicago, the Beach Boys, Dr. John, 
and Blood, Sweat and Tears. But the end was in sight. The group's 
early poverty was a long-faded memory and the DeGrimston's 
greed grew to include Mount Chi, a hidden mansion in Westches- 
ter County, New York, where the Omega enjoyed their exclusive 



84 lucipen's lodge 

amusements. The Process magazine dropped its blood and guts 
image and now pleaded for peace and love.'" 36 

"In a frantic grab for money, the Process threw itself into the pot- 
pourri of early Seventies popular occultism, offering classes on 
astrology, ESP, Tarot, and astral traveling. But by this juncture the 
market was glutted with esoteric fads. The end came when the 
leadership of The Omega split apart. Robert, who had been 
plagued by sexual inhibitions throughout his life, wanted a fresh 
young female Processean to join their bed. Mary Anne refused, 
seeing this state of affairs as immoral. After great internal debate, 
the council of high-ranking Processeans decided that the Church's 
problems had started with Robert's weird new desires. A power 
struggle ensued. In the end, DeGrimston and his gods were 
thrown out, his name and work stricken from the Process official 
records. Mary Anne carried on, renaming the cult the Foundation 
Church, adopting an almost mainstream Protestant theology." 37 

"Robert shuffled on for a short period, starting up small groups of 
supporters in various cities, but these didn't amount to much. 
Broken and ultimately dumped by Mary Anne, the end came in 
1975. Crossing Boston Common with a few dedicated adherents 
and his current mistress, Robert suddenly stopped and told his 
steadfast devotees: 'We're just going to leave you now, okay?' and 
walked with his partner across the park into anonymity." 38 

"Currently, Robert DeGrimston is working as a business consult- 
ant in the New York City area and never grants interviews." 39 

"Mary Anne kept the Church going for a time, but then she too 
dropped out of sight. It was rumored that in the late 1970s she 
started an occult center in Ohio, but this has not been corrobo- 
rated. In any case, it is certain that by that time they had both had 
enough of The Process Church of the Final Judgment. Today there 
exist several groups that have branched off from the original Pro- 
cess Church of the Final Judgment. These spin-off organizations 
share some of DeGrimston's original beliefs, but have formed their 
own theology. One of these churches, which appears to be an ani- 
mal rights group, seems to be mostly secular. Some of the original 



Black Room 85 

members went on to found an animal charity that solicits dona- 
tions from celebrities like Drew Barrymore, Ron Howard, Robin 
Williams, and Bill Maher. This charity allegedly mistreats the ani- 
mals in its care, and the official history of the organization, called 
Best Friends, does not even mention the Process Church. ... A 
small group of wealthy Processeans roamed Europe for a while, 
even attempting to set up a world headquarters in Aleister Crow- 
leys old Abbey of Thelema in Cefalu, Sicily." 40 

Anyone who grew up and hung around Harvard Square as a teen- 
ager or young adult knows full well that Processeans continued 
operating and recruiting among both students and wayward 
counterculture youths. The author of this book met processions at 
The Sphinx bookstore on Mount Auburn Street in 1981 at the age 
of 15, and encountered several more on Cambridge Common dur- 
ing the Sunday Summer Folk Concerts circa 1986. Processeans 
tended to target females for membership in this later period. It 
seems that the Process Church never fully disappeared in Massa- 
chusetts but simply fragmented into smaller spin-offs that would 
grow or decline or divide once more. (This sort of division some- 
times actually helps movements to spread and grow.) 

The Process Church remained independent of all other groups 
sharing a common lineage from Aleister Crowley, and any group 
which uses the name "The Process" is merely a spin-off and is not 
the original organization founded by Robert Moore. 

It was during this strange period of division and off-shooting 
within the Process Church that Father Paul Shanley happened 
upon them in Harvard Square at Cardells Cafe. As part of Shan- 
ley s youth ministry he was well aware of the Processeans' spiritual 
aspirations and could easily have incorporated their ideas into his 
strange man/boy love philosophy. This is not to say that any Pro- 
cessean ever raped a child. However, their odd theology may well 
have influenced degenerate Catholic priests. 



86 lucipen's lodge 

Alpha Omega and the Process 

Bernard Lane, Paul Shanley, and variety of other warped priests 
graduated from Saint Johns Seminary, Boston, around the year 
i960. Lane and Shanley were old friends and both went into youth 
spiritual counseling and social work as the major focus of their 
ministerial careers. Both were open to the new counterculture and 
both raped young boys. 

Shanley was allegedly in contact with the Process Church and, like 
the latter s members, had a strong urge for ritual sex. Considering 
the nature of the reports from Alpha Omega victims concerning 
the Black Room, where ritual abuse took place by Shanley and 
Lane, it is not too hard to speculate that Lane and Shanley may 
have been operating a Process Church off-shoot at Alpha Omega. 
Let us consider the following similarities and possible connections 
between these two groups. 

• The Process Church used the term Alpha for its public 
rituals and Omega for its highest rank, which included 
undisclosed secret rites. Lanes organization was named the 
Alpha Omega House. 

• Lane employed strange forms of therapy that had sexual 
overtones, and the Process Church likewise employed 
alternative forms of counseling, which were based on the 
teachings of L. Ron Hubbard and Crowleyian sex rituals. 

• Both possessed ceremonial chambers — the Alpha ritual 
room for the Processeans, and the Black Room for Lane s cult. 

Do these similarities prove that Lane was in league with the De 
Grimstons, or has been a cohorts of the DeGrimstons? Could 
Shanley himself have had direct ties with them? There is no way to 
prove this definitively, as the Omega leadership of the Process 
Church destroyed the entire archive of the organization sometime 
in the 1970s before Robert and Mary Anne Moore DeGrimston 
parted ways. 



B Lack Room 87 

"However, it is interesting to note that DeGrimston owned a huge 
home in plush Rochester, New York, not far from where Shanley 
made shocking comments concerning the value of sex between 
animals and children in 1977. " 41 

Could there even be an international link to Lane s strange cult? 
The case of Father Sean Fortune again raises its ugly head. Fortune 
took victims to a "Devils Room" located at Loftus Hall, where he 
regularly molested boys. This sounds a great deal like the Black 
Room that Alpha Omega victims described. These two strange 
rooms seem to have been used for arcane sex rites, after which they 
could be quickly converted back to some normal use. As far as 
Lane was concerned, this seems to have been the case. The Black 
Room, according to an anonymous source, was sometimes used as 
a bedroom but remained painted black at all times. It is unclear 
whether Lane or one of the boys actually painted the room this 
color, but it is clear that acts of man-boy love with occult over- 
tones took place in its confines. 

"The exact links between the Alpha Omega House and Father 
Sean Fortune and the Devil's Room at Loftus Hall remain uncer- 
tain, but they are connected in the sense that both were places 
where boys were raped by priests and where fiendish ceremonies 
took place." 42 



Notes 

1 Paraphrased or paraphrased and quoted from Betrayal: The Crisis in 
the Catholic Church, by the Investigative Staff of the Boston Globe. 
Matt Carroll, Kevin Cullen, Thomas Farragher, Stephen Kurkjian, 
Michael Paulson, Sacha Pfeiffer, Michael Rezendes, and Walter V. 
Robinson (Boston: Little, Brown and Company, 2002); http:// 
www.boston.com /globe/spotlight/abuse/betrayal. 

2-3 Paraphrased or paraphrased and quoted from "Church Settled 6 
Lawsuits vs. Priest," by Sacha Pfeiffer and Stephen Kurkjian, Boston 
Globe Staff; January 27,2002; http://www.boston.com/globe/spotlight 
/abuse/stories/012802 lane. htm. 



88 lucipen's lodge 

4 Note i, ibid. 

5 Paraphrased or paraphrased and partly quoted from "State Action 
on Priest Fell Short, DYS Team Says," by Matt Carroll, Boston Globe 
Staff, March 25, 2002; http://www.boston.com/globe/spotlight/abuse/ 
stories/o32502_state_spotlight.htm. 

6-7 Note 1, ibid. 

8-9 Note 5, ibid. 

10 - 12 Note 1, ibid. 

13 Paraphrased or paraphrased and quoted from "Vicar General Was 
Told Of Priest Years Before Removal," by Matt Carroll, Boston Globe 
Staff, July 31, 2002; http://www.boston.com/globe/spotlight/abuse/ 
stories2/o73i02_vicar.htm. 

14-20 p ara phrased or paraphrased and quoted from "History of the 
Ordo Templi Orientis," by Sabazius X° and AMT IX°, US Grand 
Lodge, Ordo Templi Orientis, Sept. 29, 2003; http://oto-usa.org/ 
history.html. 

21 Paraphrased or paraphrased and partly quoted from the "Thelema 
Lodge Calendar for July 1993 e.v.," Thelema Lodge, Berkeley, CA; 
http://www.billheidrick.com/tlc1993/tlc0793.htm. 

22 Paraphrased or paraphrased and quoted from "Conspiracy Theory: 
The Real 'Rocket Man is Lost in the Shadows of History; Jack 
Parsons: the 'JP' in the 'JPL'," AlienZoo, May 30, 2000; http:// 
www.alienzoo.com/conspiracytheory/jackparsonsconspiracy.html. 

23-32 Paraphrased or paraphrased and quoted from "The Process," 
Katheryn L. Duvall, 1999, for New Religious Movements; http:// 
religiousmovements.lib.virginia.edu/nrms/Process.html. References: 

• Bainbridge, William Sims, Satan's Power: A Deviant Psychotherapy Cult 
(Berkley: University of California Press, 1978). 

• Bainbridge, William Sims, "The Process Church of the Final 
Judgement," The Sociology of Religious Movements (New York: 
Routledge, 1997), pp. 241-266. 

• Bainbridge, William Sims, James T. Richardson, David Bromley, 
editors., 1991, "Satan's Process," The Satanism Scare (New York: Aldine 
de Gruyter, 1991). 

• Melton, J. Gordon, "Process Church of the Final Judgement," The 
Encyclopedia of American Religions (Detroit: Gale Research Co., 1996), 
pp.229— 230. 



Black Room 89 

33-38 Paraphrased or paraphrased and quoted from "Sympathy for the 
Devil," Gary Lachman, May 2000; http://www.forteantimes.com/ 
articles/i34_process.shtml. 

39 Paraphrased or paraphrased and quoted from "Friends Find Their 
Calling," by Lou Kizer, Rocky Mountain News, Feb. 28, 2004; http:// 
bestfriends.nexuswebs.net/media/article22804.html. See also http:// 
bestfriends.nexuswebs.net/pictures/Pictures.html. 

40 Http: //www boston.com/globe/spotlight/abuse/stories5/022704_ 
60s.htm. 

41 Paraphrased or paraphrased and quoted from "New Records 
Released on Rev. Paul Shanley," CounselSeek, 2002; http://www.coun 
selseek.com/newsFeaturei.asp. 

42 Paraphrased or paraphrased and quoted from "The Process: 
Church of the Final Judgment," by B.A. Robinson, for Ontario 
Consultants on Religious Tolerance, July 9, 2000. Reference: 

• W.S. Bainbridge Satan's Power, http: //www. religioustoler ance.org/ 
process.htm. 



5 



Bmdes of ChmsT 



within the christian faith the ultimate sin was committed 
not by Adam and Eve but rather by Lucifer in his primordial act of 
mutiny One facet of Satanism involves the belief that humans 
should mimic Lucifer's rebellion and seek to overturn Heaven and 
become God. The Biblical account of this comes in the book of 
Isaiah, chapter 14, where the Fallen Angels motivation for starting 
the War in Heaven is recounted: 

For thou hast said in thine heart, I will ascend into heaven, I 
will exalt my throne above the stars of God: I will sit also upon 
the mount of the congregation, in the sides of the north. ... I 
will ascend above the heights of the clouds; I will be like the 
most High. . . . 

"As hard as it is to believe, the Archdiocese of Boston tolerated and 
encouraged two priests who sexually abused young girls and 
woman, and even claimed to be Jesus Christ. These clerics sought 
to usurp the Divine order and become God in strange rituals that 
they incorporated into their ministry. The first of these priests was 
Father Robert V. Meffan, who was ordained in 1953 and who 
recruited girls in the late 1960s to become nuns. We will meet the 
second, Father James Foley, in the next chapter. On many occa- 
sions during his assignment in Weymouth, Massachusetts Meffan 
told some of these girls, who ranged in age from 14 to 17 years old, 
that he was Jesus Christ. Meffan repeatedly sexually abused these 
young women, who were under his direct spiritual guidance." 1 



Bnides op Chnisr 91 

"In previous generations, Junior High students who felt they had a 
religious calling would be encouraged to enroll in special high 
schools where they would begin their training to become priests 
and nuns. Every archdiocese had a priest who would travel to 
Catholic schools and give talks in an attempt to recruit young 
people for the religious life. In the 1960s it was Robert Meffan's 
job to enroll young women at various nunneries in the Archdio- 
cese of Boston. Meffan appeared on Bostons local Catholic TV 
station and encouraged young girls to become nuns; he even 
wrote a booklet on the subject geared to girls 12 to 15 years of 

"2 

age. 

"A 1993 confidential report filed in the Boston Archdiocese record 
office recounted how Meffan would 'attract adolescent girls, get 
them to enter religious orders, and then visit them in various novi- 
tiates and sexually abuse them.' The teenage girls, at least two of 
whom went on to become nuns, often met with Meffan in his rec- 
tory office, a subsequent report claimed, and engaged in sexual 
activity with Meffan. An archdiocese memo from 1993 stated that 
Meffan taught the girls to be 'brides of Christ.' And while Dioce- 
san records describe the complaints of only three women, one of 
the three said she was 'sure there are other women,' according to 
church files." 3 

"In one case a girl who later entered the Sisters of Saint Joseph 
claimed that when she was in the ninth grade she was advised to 
see Father Meffan for a series of pastoral counseling sessions con- 
cerning her drunken and abusive father. Meffan advised the girl to 
get down on her knees and hug him around his waist at an early 
session. Over the course of several more visits Meffan began to use 
the analogy of being a 'bride of Christ' and recommended that she 
start employing forms of physical suffering to make her more wor- 
thy of Christ's love, including putting buttons in her shoes and 
securing an uncomfortably tightly knotted twine around her 
waist. The deranged priest began suggesting that she start imagin- 
ing Jesus kissing and hugging her and having full sexual inter- 
course with her." 4 



92 lucipen's lodge 

The Second Coming of Robert Me ff an 

"In July of 1964 Meffan invited four underage girls, whom he had 
recruited to be nuns, for a long weekend holiday at his summer 
cottage at a beach resort on Cape Cod. During this weekend 
Father Meffan made a stunning revelation to these teenagers for 
whom he had acted as spiritual advisor. Robert Meffan told them 
that a 'mystic' had revealed to him that he was the 'Christ of the 
Second Coming.' After this disclosure, Meffan had sexual rela- 
tions with all four girls in the same bed, telling them that sex with 
him is what awaited them when they went to Heaven. All partici- 
pants were nude while the girls worshiped and adored Meffan as 
the Messiah while taking turns engaging in oral sex with him. 
Meffan overtly claimed to be Jesus Christ. This was not a meta- 
phor or an analogy. Meffan thought he was God incarnate. In this 
particular ritual Meffan had all the girls kiss and lick his testicles 
while they revered and prayed to the priest as if he were literally 
Jesus Christ. All four high of these school girls later entered the 
Sisters of Saint Joseph convent." 5 

"From 1965 to 1969 Meffan visited these four, as well as other nov- 
ices and nuns, and had ongoing sexual relations with them at the 
Sacred Heart Convent in Kingston, Massachusetts, which is a spe- 
cial high school where 13- to 19-year-olds begin their formation as 
religious sisters. These young women were somehow brainwashed 
into thinking Meffan was Christ and that having sex with him was 
part of their divine growth. Meffan linked stages of spiritual devel- 
opment with these sexual acts; in reality, he was performing a form 
of initiatory sex magic. He told them that these sexual deeds were 
mandatory for spiritual progress and mystical experience. Father 
Meffan regularly performed these carnal rites with them." 6 

"In 1969 one of the girls informed Meffan that she was leaving the 
convent, and the clearly insane priest told her that this was not 
part of the plan. The 'plan' referred to Meffan's being acknowl- 
edged and worshiped as Jesus Christ in these demented sex cere- 
monies. Two of the girls remained nuns while the two others left 
the convent and married." 7 



Bnides op Chnisr 93 

"Meffan continued operating this cult within the Sisters of Saint 
Joseph for many, many years without drawing any attention. The 
Diocesan officials did not seem to care what he did. However, 
many of his potential recruits who did not believe he was the 
'Word made Flesh' began reporting him to the Chancery. After 
hearing many grievances about Meffan, the late Cardinal Hum- 
berto Medeiros recommended, as early as 1977, that the priest seek 
help from 'some professional person.' But this never occurred. 
Instead, the church gave him a leave of absence and he moved into 
a trailer and set up shop as a 'youth counselor,' a ploy also used by 
Shanley and Lane to gain safe access to sexually exploitable chil- 
dren. It's not too hard to imagine what form of therapy he most 
likely used on his new victims. By the mid 80s Meffan attracted 
the attention of church officials again and especially the new arch- 
bishop Bernard Law, who had replaced the recently deceased 
Medeiros. In a letter dated Dec. 7, 1984, Bishop Daniel A. Hart 
informed Cardinal Law that Meffan had said he 'has a "mission" 
confided to him by God which he is bound to keep secret. . . . 
This "mission" makes it impossible for him to accept any regular 
assignment from you.'" 8 

"Hart's letter prompted Bishop John M. D'Arcy to write to Law 
on January 24, 1985, declaring that Meffan, who was unassigned at 
the time, was not 'balanced' and 'could really harm us.'" 9 

"Despite his full knowledge of Meffan's Messianic claims and sex- 
ual perversions, Law never sent him for cogent psychological help 
nor did the Cardinal ever confront Meffan concerning his blas- 
phemous and heretical beliefs or question him about his sexual 
rape ceremonies. Meffan was back in business as a parish priest. 
When Law reassigned the strange cleric to St. Thecla Parish in 
Pembroke in December 1985, the following year, a handwritten 
document from Bishop Robert Banks of Boston recorded allega- 
tions that Meffan was once again engaged in sexual acts with girls 
as young as 15 who were preparing to become nuns. One woman 
reported that Meffan became upset with her because she was not 
relaxed enough with him. 'He felt if Jesus was the focus I wouldn't 
be tense,' read a church official's notes from the woman's account. 
'He was very angry because I was so tense, which meant not holy. 



94 lucipen's lodge 

He said I didn't love him enough to hold him.'" 10 

"Law put Meffan on permanent sick leave in 1993 after more and 
more reports of this disturbed cleric's mystical sex teachings and 
messianic claims surfaced. The Church feared a media nightmare 
if word leaked out, and hoped his removal from the ministry 
would appease former victims and keep them quiet. Despite these 
measures, Meffan continued to recruit for his blasphemous cult 
until his full retirement from the priesthood in 1996. Even though 
Bernard Law knew of Meffan's strange beliefs and rape of children 
he wrote the following upon the priest's retirement: 'Without 
doubt over these years of generous care, the lives and hearts of 
many people have been touched by your sharing of the Lord's 
Spirit. We are truly grateful." 11 

"The following month, Meffan sent Law a personal letter in 
which he lamented his removal from public ministry, calling him- 
self 'a prisoner of love in a cell of allegations.' In his letter of reply, 
Law called Meffan's note 'a beautiful testament to the depth of 
your faith and the courage of your heart. You have touched me 
deeply, Bob.' Law did not mention or seem to care about Meffan's 
claims of Messiahhood and rape of teen-agers. Meffan does not 
regret his crimes against young women. In a December 2002 
interview with the Boston Globe Meffan stated he still believes his 
sexual relationships with teenage girls were 'beautiful, spiritual' 
experiences intended to bring young people closer to God.'" 12 

"'What I was trying to show them is that Christ is human and you 
should love him as a human being,' said Meffan, 73, during an 
interview at his Carver, Massachusetts home. 'Don't think he's up 
there and he's spiritual and he's not human and physical. He's 
human, he's physical. That's what I was trying to point out to 
them. I felt that by having this little bit of intimacy with them that 
this is what it would be like with Christ.'" 13 

"But Meffan said he put limits on the physical nature of the rela- 
tionships. He touched the girls' breasts, for example, but stopped 
short of intercourse to protect his celibacy vow. 'I don't think that 
was destroyed,' Meffan said, 'because I always felt that to destroy 



Bnides op Chnisr 95 

celibacy you really had to have intercourse.'" 14 (This statement 
sounds a great deal like Bill Clintons lies.) 

" C I had developed a wonderful relationship of love with these peo- 
ple, a real solid relationship of love, and I had no intentions of ever 
hurting anybody and ever causing any problems,' added Meffan, 
C I was trying to get them to love Christ even more intimately and 
even more closely, to me they were just wonderful, wonderful 
young people. It was a very beautiful, I thought, beautiful, spiri- 
tual relationship that was physical and sexual.'" 15 



Who was the Mystic? 

It is clear that Meffan considered himself Jesus Christ and initi- 
ated young girls into a bizarre sex cult. Church records clearly 
state that Meffan was informed of his Divine status by a figure 
vaguely referred to as "a mystic." When considering the nature of 
his cult it is certain that Meffan was involved with some sort of sex 
magic ring. Sex Magic as a spiritual practice combines arcane ritu- 
als, hypnotic techniques, and sexual encounters to induce a state 
wherein the participants identify with and even become the deities 
they worship. This practice is quite ancient and can be traced to 
Tantric yoga practices in the East and various pagan cults in 
Europe. Meffan's revelation to the teen girls that he was the Christ 
of the Second Coming echoes the occult teachings of Aleister 
Crowley, a sex magician who operated a cult in the early twentieth 
century. An examination of Crowley's life and work will shed 
some light on the nature of Meffan's sex magic beliefs this priests 
seeming inexplicable depraved acts against children. 



Crowley and Christ 

"Aleister Crowley (1875-1947) is probably the most famous, or 
infamous, occultist of the twentieth century. Born in England to a 



96 lucipen's lodge 

wealthy brewer and pub chain owner, Crowley came to resent the 
stern upbringing he suffered in his family's evangelical church, 
which was compounded by the harsh morals of Victorian society. 
After dropping out of Cambridge University the young Crowley 
became obsessed with all forms of occultism and ritual magic. 
This led to his joining several fraternal orders including the Her- 
metic Order of the Golden Dawn and the Freemasons. After 
breaking with these groups Crowley was to form his own bizarre 
sex-cult which he eventually referred to as Crowleyanity as a par- 
ody of Christianity." 16 

"Very early on Crowley had a revelation which was similar to the 
one Meffan experienced years later. During a series of esoteric rit- 
uals at his house in Scotland, Crowley had a vision of Christ in 
which he took Jesus' place on the cross and saw himself crucified. 
Furthermore, Crowley observed himself being enthroned in 
Heaven with a crown of stars. 17 After this magical working, he 
came to the conclusion that he was Jesus. In fact the most famous 
photo of him shows Crowley with outstretched hand and head 
turned to the side, as if he were Jesus on the Cross. He soon 
embarked upon a form of sex magic with a variety of female and 
male partners." 

"During these ceremonies elaborate incantations were recited and 
sometimes drugs and/or liquor were used as sexual stimulants. 
Crowley's rituals usually started with participants visualizing the 
deity they sought to become; and he claimed that the frenzy of 
orgasm, combined with ritual, actually makes them become the 
deity they seek to merge with. Crowley did this with Jesus and 
later Satan. This is clearly a form of Luciferian religion, as the 
practice mimics Lucifer's attempt to usurp Heaven and become 
God. Hence, Crowley's waffling between claiming to be Christ 
and Satan is understandable. As a means to appeal to various 
occult circles, Crowley added some elements of ancient Egyptian 
religion to his magical work. This was merely to give his theories 
some esoteric cache so as to draw followers who were interested in 
Egyptian rites which were much in vogue in the early part of this 
century. However, Luciferianism was at the heart of his practice, as 
evinced in his most famous book The Book of the Law was written 



B mdes of CbmsT 97 

under the pen name of 'The Great Beast 666,' which is an overt 
reference to the Fallen Angel. It is in this book that Crowley's most 
famous axiom was written, 'Do what thy will shall be the whole of 
the Law.'" 18 

"Crowley moved his small cult to Sicily in 1920 and began a long 
experiment in communal living and sex magic. He engaged in a 
bizarre series of rituals of his own making wherein hard drugs, sex, 
and ceremonial magic fuelled his belief in his own divinity. How- 
ever, Crowley's spiritual experimentation fell into shambles in 1923 
when one of his disciples died of toxic shock after ingesting cat's 
blood from a silver chalice during a sex ritual. The deceased's 
widow believed that Crowley had deliberately poisoned her hus- 
band as a form of human sacrifice. The new leader of Italy, Benito 
Mussolini, had no tolerance for this sort of thing and expelled the 
entire commune from the country." 19 

"Nevertheless, this mishap brought Crowley the popular acclaim 
he always sought when John Bull Magazine dubbed him 'the wick- 
edest man in the World' for his activities in Sicily. Crowley loved 
this title and used it for the rest of his life. After his return to Great 
Britain he took over the British branch of a German occult frater- 
nity called the Ordo Templi Orientis and was back to his old sexual 
hi-jinks. Over the course of the next two decades Crowley traveled 
widely, and at various times worked for British Intelligence. The 
later years of his life Crowley lived in destitution, having spent 
most of his money on drugs and prostitutes. He was even forced 
to sell sex nostrums at one point to make ends meet. In 1947 
Crowley died, a very confused man, at the age to 72. " 20 

"The legacy he left behind is disturbing. Crowley's two wives went 
insane and spent their final days in mental institutions, five of his 
sex magic mistresses killed themselves, and scores of others wound 
up as homeless drug addicts. Crowley was keen on recruiting 
women who were already mentally unstable and his occult sex rit- 
uals only stimulated their insanity." 21 

"Crowley's primary American follower was rocketry pioneer Jack 
Parsons, who died in an explosion while experimenting with pro- 



98 lucipeu's lodge 

pulsion fuel. One of Parson's close followers was none other than 
L. Ron Hubbard, who went on to found Scientology, which later 
spawned the Process Church of the Final Judgment. Crowley is 
the true father of both Hubbard's and Moore's respective cults." 22 

It is anyone's guess how or where Robert Meffan learned about sex 
magic, but it is clear he practiced it within the confines of the Sis- 
ters of Saint Joseph nunnery. Like Crowley, Meffan considered 
himself an incarnation of Jesus Christ. Like Crowley, he recruited 
young, emotionally disturbed women. Like Crowley, he offered 
these girls unique mystical experiences for participating in occult 
ceremonies. Like Crowley, Meffan employed visualization and sex 
rituals (one may recall that Meffan told the girls to think of them- 
selves as "brides of Christ having sex with Jesus in Heaven") to 
confirm his own divinity in his own mind. 

The Mystic referred to in the released confidential church docu- 
ments may have been a Catholic sex magician who initiated Mef- 
fan into these weird rites and charged him with the duty of 
initiating others. A general examination of historical precedents 
for Meffan's actions will be undertaken and may shed some light 
on the belief system of this strange cleric. 



An Underground Sewer 

While it is clear that Robert Meffan was involved in a strange sex 
magic cult, the question remains whether there was any broader 
historical movement that could account for this secret society of 
ritual sex magic within the Catholic Church. Crowley himself 
always claimed to have rediscovered authentic Christianity. His 
OTO group, which Crowley became head of after he returned 
from Italy, claims lineage from the Knights Templars, a medieval 
order of knights who fought the crusades and were later disbanded 
in the thirteenth century for strange mystical practices including 
bizarre sex rites. 

The origins of the belief that a sex magic cult may have existed 



B mdes Of Chili st 99 

within the Church goes back to Biblical times. In ad 57 false 
teachers were telling Christians in Corinth, Greece, that they 
could do whatever they wished — including fornicating or com- 
mitting adultery, or even having sex with temple prostitutes of the 
goddess Venus (Aphrodite), and that the risen Jesus really didn't 
mind at all. They justified this by claiming that since the Mosaic 
law was no longer binding, now "all things were lawful" (1 Cor. 
6:12-18); perhaps this is where Crowley actually got his axiom 
"Do what thy will shall be the whole of the law." 

"The accusation of licentious practices among Christian sects is 
chronicled again in the second century, when the Pagan philoso- 
pher Celsus claimed that Jesus himself was married and was even a 
sex-crazed bigamist. St. Origen argued against this strange belief. 
It is not unreasonable to contend that some section of the Corin- 
thian Christian sex cult may have ignored Paul's letter, that they 
continued to combine elements of Christianity with pagan sex rit- 
uals involving sacred prostitutes. Such a cult could have existed 
within the early church as a secret society and, considering the 
appeal of unregulated sex, flourished covertly. Somewhere along 
the line Christian and pagan beliefs may have gotten mixed up 
within in cult in which presiding priests were worshiped as the 
'Body of Christ' by 'Brides of Christ' during sex rituals. Prostitutes 
or women solicited in the Church would have been secretly initi- 
ated into this sexual sect. Such a cult could be likened to an under- 
ground sewer (to borrow an analogy from St. Thomas Aquinas 
concerning prostitution) secretly flowing underneath the Church, 
and undetected or deliberately ignored by the pious members who 
stood on top of the official church hierarchy." 23 

Part of the reason this strange sect may have survived involved 
groups of Christian leaders called the Desposyni (of the Savior) 
who were descendants of Jesus' cousins. These "bloodline" bishops 
ran the Jerusalem church until the Romans sacked Palestine in ad 
70. The Desposyni believed they should run the church by blood 
and contended that they were obliged to procreate so that their 
descendants could rule the Church. Malachi Martin wrote of the 
demise of the Desposyni: 



100 lucipen's lodge 

A meeting between Sylvester and the Jewish Christian leaders 
took place in ad 318. . . . The vital interview was not, as far as 
we know, recorded, but the issues were very well known, and it 
is probable the Joses, the oldest of the Christian Jews, spoke on 
behalf of the desposyni and the rest. 

That most hallowed name, desposyni, had been respected by all 
believers in the first century and a half of Christian history. 
The word literally meant, in Greek, "belonging to the Lord." 
It was reserved uniquely for Jesus' blood relatives. Every part of 
the ancient Jewish Christian church had always been governed 
by a desposynos, and each of them carried one of the names 
traditional in Jesus' family — Zachary, Joseph, John, James, 
Joses, Simeon, Matthias, and so on. But no one was ever called 
Jesus. Neither Sylvester nor any of the thirty-two popes before 
him, nor those succeeding him, ever emphasized that there 
were at least three well-known and authentic lines of legitimate 
blood descent from Jesus' own family. . . . 
This was the last known dialogue with the Sabbath-keeping 
church in the East led by the disciples who were descended 
from blood relatives of Jesus the Messiah. 24 

The Desposyni believed they were the body, blood, and spirit of 
Jesus Christ and that they had the right to marry, to have children, 
to run the Church, and pass on papal leadership to their offspring. 
This heresy may have been where Celsus received the notion that 
Jesus was a sex fiend. Most likely this belief was a Desposyni tenet, 
which they used to justify their own sexual practices. Martin 
believed that they died out in the fourth century, but some may 
have survived and their congregations could have easily kept these 
sexual teachings alive in the Church by going underground. 

According to J. H. Burns in The Cambridge History of Medieval 
Political Thought (1988), Pope Paul I (757-767) bestowed up the 
Merovingian House of France the designation minister dei (divine 
leaders), anointed their aristocracy as "Davids" and "Solomons," 
and declared their kingdom a "New Israel." Employing a rarely 
used theological power called translatio imperii, the Holy Father 
transferred the divine right rule of the House of David to the 
Franks. 



Bnides op Chnisr 101 

This measure may have been employed because of Desposyni inter- 
marriage with Merovingians. The Jesus Bloodline was Davidic, 
and using this relationship was one way the Petrine Office could 
fend off the encroaching Byzantine Empire, which claimed suc- 
cession from Julius Caesar. The Davidic line antedated the Cae- 
sarian lineage and gave the Pontiff a justification for ignoring the 
Eastern Emperor. This is the root of the medieval belief that the 
European royal houses were of the House of David. (As will be 
seen in later chapter, this notion was exploited by, of all people, 
the Mormons in nineteenth-century America.) 

The odd idea that Jesus was married, promiscuous, and practiced 
sorcery evolved into a heretical cult in the early Medieval period 
and most likely had branches among the aristocracy as well as the 
underprivileged. 

As the Dark Ages moved into the Middle Ages, this cult may have 
survived within the confines of the Church. As distasteful as some 
Catholics may find it, it is an established fact that the Medieval 
Church actually owned and operated brothels in Europe. Bishop- 
rics regulated these houses of lust and the Christian sex magic cult 
may have survived within these bordellos. 

"Priests and monks were major customers who supported these 
dens of inequity. To the medieval mind it would only be vain to 
attempt to eliminate prostitution altogether. St. Augustine himself 
had said: 'If you put down prostitution, license and pleasure will 
corrupt society.' 25 St. Thomas Aquinas, writing in the thirteenth 
century, likewise declared the necessity of prostitution. He com- 
pared prostitution with a palace sewer, claiming that without it 
filth would bubble up into the fine palatial rooms, and claimed 
that without prostitution society would be polluted by worse 
moral vice. Hence, we see the two driving intellectual forces of 
medieval Western Christendom asserting that this institution is a 
necessary evil. This usually comes as a shocking revelation to 
Catholics who have not studied the complete history of the 
Church of Rome." 26 

A few of the Popes might even have been part of this underground 



102 lucipeu's lodge 

sewer. A cursory glance at the lives of some of the more diabolical 
popes makes this assertion seem very reasonable. 

"In the year 440 Pope Sixtus III (432-40) was tried for the seduc- 
tion of a nun. Pope Sergius III (904-11) enjoyed sex with under- 
aged girls. According to the historian Baronius, Sergius III was 
'the slave of every vice.' When he was 45, Sergius took a 15-year-old 
mistress — the affair produced a son who went on to become Pope 
John XL It was said that Pope John XII (955-64) invented sins that 
had not been known since the beginning of the world, and whole 
monasteries spent days and nights praying for his death. He 
turned his home, the Lateran Palace, into a brothel. He used the 
papal treasury to pay off his gambling debts. He died on May 14, 
964, aged twenty-four, after he was caught in bed by the husband 
of one of his mistresses in 'the very act of adultery and dispatched 
to the next world." 27 

"The child-pope Benedict IX (who became Pope at the age of 12!) 
was bi-sexual, sodomized animals, ordered murders, and dabbled 
in witchcraft and Satanism. He loved to throw wild, bi-sexual 
orgies. This Holy Father held the post of Pope in the years 1032- 
44, 1045, and 1047-48. He was described as 'a demon from hell in 
the disguise of a priest,' and St. Peter Damian said of him: 'that 
wretch, from the beginning of his pontificate to the end of his life, 
feasted on immorality.' Dante estimated that under Benedict IX 
the papacy reached an all-time low in immorality and debauchery. 
When he was 23, he survived an assassination attempt. Benedict 
went on to marry his first cousin and sell the papacy to his godfa- 
ther, Pope Gregory VI." 28 

"Robert of Geneva was well known for his ability to decapitate a 
man with a pike. He became Pope Clement VII (1378-94) and was 
'much given to fleshy pleasure.' He surrounded himself with page- 
boys, whose jackets, it was noted, shrunk from being knee length, 
to mid-buttock 'or even worse.'" 29 

"Let us not forget that Rodrigo Borgia (Pope Alexander VI) was 
the model of Machiavelli's The Prince. Borgia organized and offici- 
ated over huge orgies held in the Vatican, extorted money mafia- 



Bnides op Chnisr 103 

style to pay for his protection, and assassinated any critics, includ- 
ing his own brother. Pope Julius II, who built the famous Sistine 
Chapel, instituted a brothel in Rome, and the papal whorehouse 
prospered under the patronage of Leo X and Clement VII. Part of 
the proceeds were devoted to providing for the comfort of the 
Holy Sisters of the Order of St. Mary Magdalene. These nuns ran 
Magdalene Houses, which were set up with the intention of 
reforming prostitutes, but which were, in reality, merely slave 
labor prisons where prostitutes too old to earn money at the sex 
trade were sent to work doing the laundry for the rich." 30 

"The pious image of the medieval world was blotched by the mis- 
treatment of women on many levels. There were strange occult 
ceremonies called 'charivaris' in Medieval France wherein single 
and widowed women were targeted and raped by hoards of teen- 
age boys. The church and secular powers allowed for these horri- 
ble rites, and if any women complained, they would be charged 
with immorality. (The charivaris is the ancestor of the contempo- 
rary bachelor party.) These charivaris were actually called 'initia- 
tion rites,' suggesting that there may have been a wide-scale rapist 
cult during the Middle Ages." 31 

"In 1358 the Grand Council of Venice declared that prostitution 
was 'absolutely indispensable to the world.' In general, declara- 
tions proclaiming the necessity of prostitution were not quite so 
enthusiastic. Indeed, the Church did not hesitate to denounce 
prostitution as morally wrong. The general tolerance of prostitu- 
tion was for the most part reluctant, and many canonists urged 
prostitutes to reform, either by marrying or by becoming nuns." 32 

"In the papal city of Avignon, a bordello named the Abbey' was 
established that enjoyed the official patronage of Queen Joanna of 
Naples. The hookers employed there were required to keep the 
hours of prayer punctually and not to miss any service because, as 
depraved as their trade was, they were to remain good Christians. 
Catholic nuns ran these houses of ill repute and exploited helpless 
women. The money these church whores earned went straight 
into the bishop's coffers. It was in these sorts of convents/whore 
houses that the Christian sex magic cult may have survived since 



104 iucipen's lodge 
the Apostolic Age." 33 

"As mentioned, brothels were not infrequently established in 
houses owned by priests or Mother Superiors of convents during 
the High Middle Ages. One Archbishop of Mainz, a highly edu- 
cated man, was said to have as many prostitutes in his houses as 
books in his library. An English cardinal bought a house in which 
a brothel was situated, with no intention of shutting it down." 34 

"In Cambridge, England there is a road called the Maid's Cause- 
way, which was so named in Medieval times because it is where 
nuns who were being pimped by the church were sent to service 
men, who paid them well for sexual contact of all kinds. In fact 
the situation became so bad that the secular authorities decided to 
change St. Rhadegund's Nunnery, which gave its name to the 
Maid's Causeway, into a secular school, which then morphed into 
Jesus College, one of the oldest institutions at Cambridge Univer- 
sity." 35 

"In 1403, about forty years after ending a long policy of the expul- 
sion of prostitutes, the municipal government in Venice estab- 
lished its own brothel in the Rialto, which has since become the 
traditional center of prostitution in the city. Later, there were 
attempts to set up secular brothels, but this only led to more con- 
flict and more expulsion of prostitutes. In order to regulate the 
trade, strict compromises were forged between these sex busi- 
nesses and the church. In order to operate, these private brothels 
had to pay a tax to the local bishop or else they would be expelled 
from the city." 36 

"In medieval Rome, the Vatican owned bordellos on streets with 
the word 'rose' in their name, a word which acted as code for pros- 
titution during this period, just as the phrase 'to pluck a rose' was a 
common slang term for the act of procuring a prostitute. By the 
time of the Reformation it was estimated that there were more 
than 100,000 prostitutes in London, mainly supported by ecclesi- 
as tics. D/ 

The mixture of piety and prostitution which characterized the 



Bnides op ChnisT 105 

brothel in Avignon and other cities seems in retrospect to have 
foreshadowed the events that occurred at the Sisters of Saint 
Joseph Novitiate in Boston. The recent scandal in the Church is 
really nothing new, similar accusations of sexual corruption con- 
cerning nuns and priests in Boston exploded in Boston over 150 
years ago. 



The Underground Sewer Flows to Boston 

"In 1832 a charity pupil at the Ursuline convent in Charlestown, 
Massachusetts named Rebecca Theresa Reed had reportedly 
escaped from the convent and spread stories of sex atrocities. She 
claimed that the nuns and priests who supervised her forced her to 
engage in weird sex acts and forced her into prostitution. Eventu- 
ally her experiences were transcribed and printed in a book called 
Six Months in a Covent, which sold over 200,000 copies and 
became the first best-selling potboiler in American history." 38 

"Bostonians took Rebecca Reed at her word and locals began to 
attack the Papists. Sensational signs appeared around Charlestown 
on Sundays: 'Leave not one stone upon another,' they read, of this 
worst nunnery that prostitutes female virtue and liberty under the 
garb of holy religion. When Bonaparte opened the nunneries of 
Europe, he found crowds of infant skulls!'" 39 

"Such sentiments led a Protestant mob to burn down the convent 
and even destroy its garden. Reed's testimony was backed-up by a 
Canadian woman named Maria Monk, whose even more lurid 
book, Awful Disclosures of the Hotel Dieu Nunnery (1832), con- 
vinced many readers that the mob had done well to raze the 
Ursuline convent in Charlestown. Although the allegations made 
in these two works were and are often interpreted as being anti- 
Catholic propaganda, the recent revelations in the Church present 
these claims in a different light." 40 

When the Sister's of Saint Joseph arrived in Boston in 1873, anti- 
Catholic sentiment was high. The underground sewer may have 



106 lucipen's lodge 

seeped into this order, for they came to Boston not long after 
Reed's death and the memory of her experiences faded from pub- 
lic consciousness. ??IS THIS CORRECT 

The women who suffered under Meffan are only now slowly com- 
ing forward with their sad stories of being hoodwinked into 
believing that Meffan was Christ and that having sex with him 
would bring them closer to God. Their testimonies bear witness to 
the damage that this cult has done to its victims. More stories of 
the sexual abuse of women by priests are also emerging in the pop- 
ular press. Several victims are quit explicit concerning their frus- 
tration about coming forward with their accusations of abuse. 

"If I came out with this story last January, people would have said, 
"Sure, whatever,"' said Leahy, 55, who is no longer a nun. 'I don't 
think the general public was ready to hear about girls and women 
being abused. I don't think they could handle that. They had 
enough to handle with realizing what was going on with the boys. 
So I just went on with my life.'" 41 

"Since the disclosures in 2002 about priests, like Meffan, who 
abused females, the number of women who have contacted 
Greenberg Traurig, a Boston law firm that represents about 220 
victims of sexual abuse involving clergy, has increased, according 
to Diane Nealon, a social worker at the firm. According to Nea- 
lon, in the third week of December a half-dozen woman victims 
approached the firm. But going public sometimes brings its own 
struggles; victim advocates say they believe that the church has 
sometimes treated priests more leniently when their sexual misbe- 
havior involves teenage girls or women rather than boys." 42 

"'For a woman, it's humiliating to come forward,' said Petinge, 
whose lawsuit accuses the Rev. Robert D. Fay of molesting her 
when she was a teenager at Incarnation Church in Melrose in the 
1970s. Fay, who remains a priest on health leave but owns a real 
estate company, denied to a Globe reporter last summer that he 
knew Petinge, but later acknowledged that he did. However, he 
denied molesting her. ^ 



Bnides op ChnisT 107 

"I have a family, I have a husband, I have children, and people 
look at me and think something like this couldn't happen to me,' 
Petinge said. 'But I want to be able to come forward and do the 
right thing so other women have the strength and courage to do it 
also.'" 44 

"When a Franklin man wrote in 1984 to Archbishop Bernard F. 
Law to complain that the Rev. Anthony J. Rebeiro had molested 
his wife, Law responded dismissively. After some consultation,' 
Law wrote back, 'I find that this matter is something that is per- 
sonal to Father Rebeiro and must be considered such.' Because of 
such treatment, Jacqueline Petinge of Wilmington waited months 
this year before deciding to file suit against a priest." 45 

"Among the questions female victims have been asked by church 
officials, said Sue Archibald, president of Linkup, a support group 
for clergy sex abuse victims, are: 'Were you in love with him? Did 
you initiate contact? Did you return his affections?' The natural 
conclusion drawn from that line of questioning, Archibald said, is 
that, 'women are treated more as seductresses who tempted priests 
into sin than as people who were victimized.'" 46 

"Those concerns may help explain why men come forward and 
women are more apt to choose the relative anonymity of private 
support groups. Women tend to cope with their emotions 
inwardly, such as by discussing their abuse in private forums, 
according to David Clohessy, SNAP's national director, 'whereas 
men tend to turn their anger outward by filing lawsuits or picket- 
ing at church, stuff that gets their case in the news media a little 
bit more.'" 4 ' 7 

The quiet existence of so many woman victims of priestly abuse 
disproves the contention of many influential Catholics, including 
some senior Vatican officials, that the clergy sexual abuse scandal 
can be attributed primarily to the sizable percentage of homosex- 
ual priests. And the ranks of known woman victims may be grow- 
ing. When one considers the lengths to which the Boston 
Archdiocese protected Robert Meffan, it is not unreasonable to 
suspect the existence of some long standing tradition of the Sisters 



108 lucipeu's lodge 
of Saint Joseph revolves around some sort of sex magic cult. 

Notes 

1 Paraphrased or paraphrased and quoted from "Documents from 
Boston Archdiocese," dated Feb. 13, 1993-Feb. 13, 1994, Los Angeles 
Times', http://www.latimes.com/la-priest_documents.htmlstoiy. 

2-7 Paraphrased or paraphrased and quoted from "He Invoked 
Religion for Sexual Acts," by Sacha Pfeiffer, Boston Globe Staff, Dec. 
4, 2002; http://search.boston.c0m/globe/spotlight/abuse/stories3/ 
I20402_mef fan. htm 

8 Paraphrased or paraphrased and quoted from "More Priest Abuses 
Found: Documents' Release Tuesday Implicate Boston Archdiocese 
Officials," by Elizabeth Mehren and Josh Getlin, Los Angeles Times, 
Feb. 4, 2002; http://www.contracostatimes.com/mld/cctimes/4662 
8o9.htm?template=contentModules/printstory.jsp. 

9 " n Note 2, ibid. 

12-15 Paraphrased or paraphrased and quoted from "He Tried To Be 
Another Christ For Them," by the Boston Globe Staff, April 4, 2002; 
http://www.boston.com/globe/spotlight/abuse/stories3/120402_ 
quotes.htm. 

16 Paraphrased or paraphrased and quoted from "Aleister Crowley: A 
Legacy of Satanism," Gothic Press; http://www.gothicpress.freeserve. 
co.uk/Aleister%20Crowley.htm. 

17 Drury, Neville, The History of Magic in the Modern World (New 
York: Carroll & Graf, 2000), p9i. 

18-19 D rur y ? ibid., p. 93; ibid., p. 107. 

20 Wilson, Colin, Rogue Messiahs: Tales of Self-Proclaimed Saviors 
(Charlottesville, VA: Hampton Roads 2000), p. 211. 

21 Paraphrased or paraphrased and quoted from "Aleister Crowley 
(1875-1947)," by Robert Todd Carroll, 2003; http://www.skep die. 
com/crowley.html. 

22 Http: //www. babalon.net/articles/staley.html. 



Bnides op Chnisr 109 

23 Based on Bk II of "Contra Celsum," by Origen; http://www. 
gnosis.org/library/orig_cci.htm. 

24 Martin, Malachi, Decline and Fall of the Roman Church (New York: 
Putnam, 1981), pp. 30-31. 

25 Paraphrased or paraphrased and quoted from "What Did Chaucer 
Know?" by Raymond Nighan, Ph.D., 2003; http://wwwstjohns-chs. 
org/english/Medieval/background.html. 

26 Paraphrased or paraphrased and quoted from "Wrong Side of the 
River: London's Disreputable South Bank in the Sixteenth and 
Seventeenth Century," by Jessica A. Browner, University of Virginia; 
http://etext.lib.virginia.edu/journals/EH/EH36/browner2.html 

27-30 p ara ph rasec l Q r paraphrased and quoted from "Papal 
Impropriety,"; http://www.geocities.com/missus_gumby/papal.htm. 

31 See http://38.1911encyclopedia.0rg/C/CH/CHARIVARI.htm. 
32-34 Note 26j iD id. 

35 See http://www.imdb.com/title/tt0252131. 
36-37 N ote l6y ibid. 

38 Paraphrased or paraphrased and quotes from "Twice Told Tales," 
by Michael Bronski, Phoenix Media Communications Group, June 
14, 2002; http://www.bostonphoenix.com/boston/news_features/top/ 
features/documents/o2299i7i.htm. 

39-40 Paraphrased or paraphrased and quoted from "Burning Down 
the House: The Ursuline Convent Riot, Charlestown, Massachusetts, 
1834," by Nancy Lusignan Schulz; http://www.salemstate.edu/sextant/ 
V4n2/schultz.html. 

41-47 Paraphrased or paraphrased and quoted from "Women Face the 
Stigma of Clergy Abuse," by Sacha Pfeiffer, Boston Globe Staff, Dec. 
27, 2002; http://www.boston.com/globe/spotlight/abuse/print4/122 
702_women.htm. 



6 



Savion op Salem 



"in July of 1996 a police road patrol in Salem, Massachusetts 
noticed a car speeding through town and running red lights. 
When the police finally forced the driver to pull over they recog- 
nized the older, distinguished looking man who was ripping 
through their normally quiet city. The driver told the police that 
he had 'special rights' and that 'the street lights were for other peo- 
ple.' The traffic officers were somewhat dumbfounded at the 
reply. 1 

"The reckless driver was Father James Foley of Saint Joseph's 
church in Salem. What the law enforcement officers did not real- 
ize is that their local pastor had some strange ideas which justified 
his ignoring red street lights. You see, Father Foley thought that he 
was none other than Jesus Christ and that the laws of man, and 
even the laws of physics, did not apply to him because he was the 
'Savior of Salem.'" 2 

"Foley was another graduate of the infamous class of i960 from 
Saint John's Seminary and, like several of his classmates, felt he 
was above his vow of chastity and even had a special divine mis- 
sion that went beyond his duties as a priest. Foley's special minis- 
try caught the attention of the Archdiocese of Boston early on in 
his career." 3 

"The troubled priest's first assignment was at Bartholomew 
Church in Needham, Massachusetts, and within two years he was 
having serious problems. Foley requested a transfer because he 



S avion op Salem 1 1 1 

'became involved with a married woman in first assignment,' 
Bishop Alfred E. Hughes wrote in a 1993 memo, 'asked to be 
transferred, and was sent to Holy Redeemer, E. Boston, but 
woman would not let him go. She was obsessed with him.' The 
licentious Father Foley seems to have had some sort of nervous 
breakdown in 1964, for he was committed to Glendale Hospital — 
a mental institution in the Jamaica Plain section of Boston. The 
cleric was only 31 at the time of his first commitment to a psychiat- 
ric facility." 4 

"Foley's secret file next reports that he was transferred out of the 
United States to Canada in 1966. The Calgary, Alberta diocese 
where Foley was re-assigned knew of his problem with women. In 
May of that year Bishop Francis Carroll of Calgary corresponded 
with the Boston Archdiocese, informing them that Foley's 
'problem' — the same Needham, Massachusetts woman Foley had 
had a long-term affair with — had arrived in Calgary, and the two 
had gone off together. But Carroll wrote that he was willing to 
take Foley back because 'his problem is not known here.'" 5 

"By 1968, Foley was sent packing back to the USA. His affair with 
a 19-year-old married woman in Calgary was disclosed in an unre- 
lated court case. The Calgary diocese administrator wrote Foley, 
claiming that because his 'double life' has become publicly known, 
he could never return, not even to retrieve his car, which was 
driven back to Boston by someone else. The Calgary Chancery 
informed Cardinal Richard J. Cushing of Boston about the Foley 
scandal, writing that 'there are indications that he has been 
involved with others. There has been considerable scandal.' When 
Foley was confronted, he feigned a 'breakdown' and was sent to 
another psychiatric hospital. The Calgary diocese warned the Bos- 
ton Archdiocese that Foley's assurances that he could straighten 
out should not be trusted, and cautioned against giving him 
another parish assignment. Even though he gave a guarantee that 
he had no problem, the letter states, 'he seemed capable of living a 
dual life."* 

"In 1993, the Rev. John B. McCormack wrote a note to Bishop 
Hughes, saying that he recalled the Calgary incident, adding, 



112 lucipen's lodge 

'sounds to me that he was dealing with growing up issues.' After 
meeting with Foley, McCormick added another church memo- 
randum to his growing file. One section mentions Rita Perry, the 
lobotomized Needham women with whom Foley had had an 
affair. 'He felt cornered. He finally persuaded her to return to hus- 
band. She has died. Jim is not certain that husband knew, but pre- 
sumes this because of her leaving home.' Foley met with Cardinal 
Bernard F. Law, according to McCormack's handwritten notes. 
The macabre priest informed Law that he fathered two children 
by Perry and that on one occasion she 'overdosed while he was 
present — fainted — he clothed — left — came back — called 911 — 
she died — a sister knows.' McCormack further speculated in his 
memo concerning the meeting: 'criminal activity? overdosed — 
later called,' he concluded." 7 

"McCormack wrote another note in a 1994 stating that Perry's sis- 
ter 'threatened him that if he bothered the family she would 
reopen case about cause of her death and who called 911.' Foley, 
McCormack noted, says there is unlikely to be scandal about 
affairs in Calgary, Haverhill, and Needham. McCormack 
remarked that Foley's main problem was 'vulnerability . . . how to 
make sure it doesn't happen again by knowing himself and having a 
close relationship with the Lord" (my italics).'" 8 

"McCormack wrote another memo after talking to Foley's thera- 
pist, including the notation, 'He is not going to stop, is he going 
to continue? Yes,' and that Foley was 'proud of relationships.'" 9 

"The Cardinal's Review Board, after concluding that Foley was 
guilty of 'serious sexual misconduct and wrong judgment,' recom- 
mends that he be removed as pastor and placed in a residential 
treatment program. Foley communicated to McCormack about 
his feeling of 'complete betrayal' over the decision. Foley further 
stated that the 'circumstances of his affair with Perry were "ugly 
and tragic." I cannot in my wildest imaginings understand how 
that can ever be made public.'" 10 

"McCormack corresponded with Dr. Edwin Cassem, a psychia- 
trist, asking, 'If anything did break out about [Foley], particularly 



S avion op Salem 113 

that he fathered two children, do you think people would feel we 
had put them at risk and that it would be a source of scandal?' Dr. 
Cassem's answer, according to McCormack's notes, was: 'No basis 
to put him back in ministry — unstable, unpredictable, highly 
charged sexually'" 11 

"Foley wrote Law from Southdown, a sex addiction center in 
Ontario where he was committed, and remarked on the revela- 
tions made during therapy, 'Obviously, I did so in the most self- 
serving manner, disclosing only those parts of the story guaran- 
teed to win me sympathy and withholding the damaging 

^ '"12 

parts. lA 

"The Rev. Brian M. Flatley, who oversees priests accused of sexual 
misconduct, received a letter from McCormack noting that when 
he visited Fr. Foley at the Southdown treatment facility, he 
noticed that Foley 'was interacting sexually with the woman at the 
table and may not have been aware of it.' Even so, Flatley recom- 
mended that Foley be returned to ministry. The Cardinal's Review 
Board also recommended Foley be returned to partial ministry. 
Foley was then assigned to St. Mary's Church in Waltham until he 
was given a permanent post at St. Joseph's Church in Salem. The 
ghoulish curate was diagnosed as having a bipolar disorder after 
the psychotic episode in which he ran red lights, 'thinking that 
they were red only for other people.' Yet Foley was allowed to 
remain as pastor." 13 

"As if Foley's sexual escapades were not enough, he began to claim 
to be the 'Savior' during his homilies at his church in Salem, Mas- 
sachusetts. Even after parishioners repeatedly complained, the 
Archdiocese allowed him to remain as pastor." 14 

"Un-named sources who attended Saint Joseph's during Foley's 
tenure as pastor allege that he began identifying himself from the 
pulpit as the 'Savior of Salem' and 'The Lord of Hosts,' among 
other divine titles. According to these same sources he would 
repeat these fantastic claims outside of the church after Mass when 
he greeted departing parishioners. Complaints began to flood into 
the Boston Chancery, with absolutely no action being taken 



Hi lucipen's lodge 
against the unhinged Father Foley." 15 

"In 2002 Foley was finally removed from the ministry when the 
records of his sexual misconduct become public after the New 
England Cable News Network confronted him with his outland- 
ish past during a televised interview." 16 

"Let us not forget that Father James D. Foley, who fathered several 
children with Rita Perry, who had undergone a lobotomy, may 
have contributed to her death by drug overdose. According to 
handwritten notes in his personnel file, when the mother of his 
children took a fatal overdose of drugs, Foley got dressed, left, and 
returned at an undetermined time, and only called 911 after she 
had expired. The death was covered up, and when Foley wrote the 
Church to be reassigned, he stated that 'I cannot turn back the 
clock and cannot raise the dead.'" 17 

"When questioned under oath about this child/fathering-Christ- 
claimant priest, Bernard Law stated that it was not his responsibil- 
ity as archbishop to probe Foley's life, since he was not a police- 
man. Bernard Law must have missed his ethics class at seminary. 
Law also seems to have missed a few theology classes, because for a 
priest to claim to be the 'Savior' clearly constitutes a case of blas- 
phemy and heresy." 18 

"Reverend James D. Foley apologized to Perry's four children — 
two of whom he fathered — during an extraordinary face-to-face 
encounter in 2002. Much like his fellow priest Robert Meffan, 
Foley also saw himself as Jesus Christ and may have been part of a 
strange cult the origins of which have already been explored. This 
sect seems to have survived from the medieval period up to mod- 
ern times in, of all unlikely places, the House of Hapsburg." 19 



Jacob Frank and the Underground Sewer 

In an earlier chapter we reviewed the odd notion that Jesus was 
sexually active and may have fathered offspring, the possibility 



S avion op Salem 115 

that a Christian cult surrounding sexuality and mysticism may 
have developed from the Corinthian Church. The belief that the 
Desposyni (blood relations of Jesus) may have merged with this sex 
sect and married as a means to spread the sacred seed of Christ was 
also explored. This underground sewer' — as we came to call it — 
may have had many branches, all of which had certain things in 
common. As we have noted, a branch of this sewer may have 
seeped into the Church of Rome. Various medieval convents 
served as both brothel and nunnery, and a gray area emerged 
wherein convents and bordellos were one and the same thing. 
Where one branch of this cult may have survived is in the heart of 
the Roman Church. In short, those who engaged in these sex ritu- 
als saw themselves as 'becoming God' in the frenzy of orgasm. 

The contention that men and women actually become "Christ" in 
body, blood, and spirit during sex rituals has already been men- 
tioned. Furthermore, this belief was current up to the twentieth 
century among various heretical Eastern European cults like the 
Khlyst (Flagellants) sect in Eastern Europe. The Khlyst movement 
believed that every village had its own "Messiah" in the person of 
the local priest who was seen as being a reincarnation of Jesus 
Christ. Villagers would venerate their local "Savior" as a literal 
incarnation of God. 

"This heretical practice survived up to modern times among other 
quasi-Christian groups. This is most apparent in the case of Jacob 
Frank (1726-91) — an Eastern European Jew whose strange and 
even somewhat illustrious career flooded the throne room of the 
Holy Roman Empress with Messianic ideas and sex magic. Frank 
was an Eastern European Jew of disputed origin. His father 
belonged to a Jewish secret society which greatly concerned itself 
with heterodox Hebrew mysticism." 20 

"While still at school Frank displayed an aversion to Jewish learn- 
ing founded on the Talmud, and afterward often styled himself a 
plain man or 'an untutored man.' In the capacity of a traveling 
merchant he often entered Turkey; there he was named 'Frank,' a 
name generally given in the East to a European. Turkey at the time 
was a stronghold of various forms of Jewish mysticism. Frank 



116 lucipen's lodge 

joined the Donmeh — a Jewish mystical sect that promised direct 
spiritual experience of God. Soon he emerged as a religious 
teacher in Turkey while working as small scale importer. He broke 
off from all earlier associations, and formed his own movement 
and drew followers who were Frankists. Both Jews, Christians, 
and perhaps even some Muslims were part of Frank's original fol- 
lowing." 21 

"According to Franks view of religion, anyone can become saved 
via purity; the real challenge was finding redemption in impurity. 
According to historian Max I. Dimont, "Frank's mystical seances 
were enlivened with sexual orgies." In other words, Frank was 
practicing sex magic by evoking spirits (a seance) while engaged in 
carnal acts — not unlike Robert Meffan and James Foley. When 
the Rabbis learned of Frank's hanky-panky theology, they excom- 
municated him." 22 

"He then emigrated to Poland, preaching his own special brand of 
Jewish esotericism, and started to incorporate Christian rudi- 
ments into his philosophy. This young handsome mystic with his 
brand of sex and divine euphoria appealed to many Jews and 
Christians in Eastern Europe, and Frank won many converts. 
Gold and silver began to flood into his coffers and Frank began to 
live literally like a king." 23 

"Frank also claimed to know why he had not succeeded in his 
former ministry in Turkey — it was because the Jews had not been 
completely repentant, which in his view was caused by the fact 
that they had not tasted enough sex and sin. Only true sinners 
could feel truly guilty and would consequently truly repent. The 
cure that Frank prescribed was to sin as much as possible; if one 
indulged in every sin, it would soon become unattractive and lead 
to repentance. The 'Messiah' Frank and his devotees did every- 
thing in their power to hurry up the end of times, breaking all 
rules of Mosaic Law — especially the ones concerning fornication 
of all varieties. Even incest was allowed in this new faith which 
Frank called 'the religion of Edom.' In 1756 rabbinical councils all 
over Europe condemned Frank's remarkable new doctrine." 24 



S avion op Saiew 1 1 7 

"For some time, the Austrian and Polish governments did not 
interfere; the authorities were Catholic and hoped that they could 
one day convert at least some Jews to their own faith, so they saw 
Frank as a possible ally. (Moreover, the Christians thought that 
Franks criticism of rabbinical Judaism was identical to Jesus' con- 
flict with the Pharisees.)" 25 

"Disciples of Frank, who believed that Christianity was an inter- 
mediary stage on their way to promoting their spiritual leader as 
God, received baptism in 1759 in Poland. The Frankists became 
Christian-Jews. Jacob Frank encouraged his followers to take the 
decisive step. The baptism of the Frankists was celebrated with 
great solemnity in the churches of Lemberg, with members of the 
Polish aristocracy acting as god-parents. These new Catholics 
adopted the names of their godfathers and godmothers, and ulti- 
mately joined the ranks of the Polish nobility. In the course of one 
year more than 500 persons were converted to Christianity in 
Lemberg, most of them the intimates and the disciples of Frank. 
The baptismal name of Frank was 'J ose pb..' The Frankists con- 
sisted of Jews and some Christians who held Frank in reverence, 
calling him 'the holy master.' The Polish authorities became aware 
of Frank's religious/sexual shenanigans and delivered him to the 
Inquisition on the charge of feigned conversion to Catholicism 
and the spreading of a pernicious heresy. Frank's adherents openly 
claimed that their master was the Resurrected Christ. The Church 
tribunal convicted Frank as a teacher of heresy, and imprisoned 
him in the monastery fortress of Chenstochov." 26 

Frank's idea that sexual ecstasy was a necessary precondition to 
repentance was as much against Christian morals as it had been 
against Jewish Law, and only one year after his baptism, the new 
Messiah found himself incarcerated. His congregants regarded 
this imprisonment as the suffering that was expected of the Mes- 
siah." 27 

"Jacob Frank's imprisonment lasted thirteen years, yet it tended 
only to increase his influence by surrounding him with the aura of 
martyrdom. Many of the Frankists established themselves in the 
vicinity of Chenstochov, and kept up constant communication 



118 lucipen's lodge 

with the 'holy master,' often gaining access to the fortress via 
bribes. Frank inspired his followers by esoteric speeches and epis- 
tles, in which he stated that salvation could be gained only 
through the 'religion of Edom,' (the official name of Frankism) or 
'dat' (= 'law'), by which was meant a strange mixture of Christian 
and Jewish esoteric sexual practices. After the first partition of 
Poland, Frank was released from captivity by the Russian General 
Bibikov, who had occupied Poland. Frank moved to Moravia, and 
was surrounded by a numerous assemblage of sectarians and 'pil- 
grims' who came from Poland to see the 'holy master.' For many 
of these pilgrims there was great attraction in the person of Eva, 
the beautiful daughter of Frank, who at this time began to play an 
important role in the organization of the sect." 28 

"Accompanied by his daughter, Frank repeatedly traveled to 
Vienna, and succeeded in gaining the favor of the court. Empress 
Maria Theresa of the House of Hapsburg regarded him as a dis- 
seminator of Christianity among the Jews, and it is even said that 
the crown prince Joseph II was favorably inclined to the young 
and sultry Eva Frank." 29 

"Holy master' Frank was welcomed in the Holy Roman Empire 
as a peer. Empress Maria Theresa accepted the title of 'Baron' con- 
ferred at his baptism and contended that Frank's version of Chris- 
tianity was authentic. She looked upon him as the 'man with the 
gospel' and must have subscribed to Frank's strange sex magic the- 
ology. In his public talks the extremely handsome Frank never 
assumed the role of Messiah but did privately select 12 apostles to 
spread his gospel while under the protection of the Holy Roman 
Empire." 30 

"Baron Frank settled in Austria. The Empress was well aware of 
his heretical views yet did nothing to curb his recruiting; she even 
seemed to be a devotee of this very strange nobleman. Frank's fol- 
lowers adored him as nothing less than God, and showered him 
with hoards of gold and silver from all over Europe. After 1786 he 
moved to the small German town of Offenbach, where he spent 
the rest of his life in posh luxury, thanks to the huge donations of 
his generous congregants. Here he assumed the title of 'Baron of 



S avion op Salem 1 1 9 

Offenbach,' and lived as a wealthy nobleman, receiving money 
from his Polish and Moravian adherents, who made frequent pil- 
grimages to Offenbach." 31 

"Offenbach was the last headquarters, where members sent their 
sons and daughters to serve at the Barons court, following the pat- 
tern that had been established in Austria. Frank had several strokes 
and died on December io, 1791. His funeral was organized as a 
glorious demonstration by hundreds of his true believers." 32 

"After his death leadership of the sect passed to his daughter Eva 
Frank. Eva officially inherited her father's title of 'Messiah,' which 
the elder Frank imparted to her just before his passing. As a means 
to secure her position as 'Savior,' Eva Frank began to distribute 
miniature portraits of herself which were used as objects of vener- 
ation by loyal sectarian devotees. These miniatures of Frank were 
soon became sacred icons which were, and are, passed down in 
Frankist families to this day." 33 

"The new 'Female Messiah' is depicted in the portrait as wearing a 
low cut dress which barely shielded her ample breasts. She 
retained the dues-paying membership of Frankism by combining 
arcane rituals with the delights of her bedroom. Eva was known as 
'the Holy Mistress' during her father's heyday and this suggests 
that sex with her was divine because she was the offspring of the 
'Messiah.' Adherents believed that to sexually intermingle with 
Eva Frank's flesh was to intermingle with the Savior's flesh because 
of her biological relationship to the Christ. In this regard, sex with 
Eva Frank became sort of a sexual sacrament for the Frankists. 
They may have even believed that they were imbued by Christ 
when they had sex with the beautiful Eva and, in a sense, became 
Christ themselves in body, blood, and spirit." 34 

"Historians claim that the Frankist movement died out when Eva 
Frank depleted most of her father's wealth in the 20 years after his 
death. However, many adherents merely went underground by 
hiding in plain sight. As Jewish historian Max I. Dimont stated, 
'Many of these baptized Frankists, coming from scholarly Jewish 
backgrounds, did not lose their learning at the Baptismal font. 



120 lucipeu's lodge 

They rose to the highest government posts in Poland and Russia, 
married nobility and royalty, and may even have fathered liberal 
elements in the subsequent history of these two nations.'" 35 

"The Frankists scattered in Poland and Bohemia were gradually 
merged with the local population, and their offspring may have 
preserved Frankist thought as a secret society within the Church 
of Rome. Attempts to formulate the teachings of Frank upon the 
basis of a collection of his utterances preserved in manuscript and 
entitled Sayings of the Lord have so far failed. There is no doubt, 
however, that Frankism consisted of a negation of the religious as 
well as of the moral discipline of Judaism. 'I came to free the world 
from the laws and the regulations which have hitherto existed,' 
stated Frank in one of his characteristic remarks. In this move- 
ment, visionary mysticism degenerated into mystification, and 
Messianic fanaticism into an endeavor to gain political power in 
whatever government the Frankists encountered. That is why 
Dimont claims they may have had a hand in espousing liberalism 
in countries where the Frankists had a strong presence. The covert 
Frankists may have seen liberalism as the wave of the future and 
sought a role in the burgeoning liberal power structure that came 
with the Enlightenment." 36 

"Frank's ideas spread very quickly during his lifetime, even if those 
influenced by him were not necessarily formal members of the 
sect. There has been a long history of sex magic in the Church and 
Frank merely synthesized these earlier traditions. It should be 
noted, and more than in passing, that Baron Frank's sexual move- 
ment among the Jews slightly predated and must have influenced 
the birth and flourishing of the so-called 'Hellfire Clubs' of 
England and Europe, the Elect Cohens and later Martinists of 
France, and other communities like the O.T.O., which possessed 
similar ideas and practices of sacred sexuality. This constitutes 
another branch of the underground sewer." 37 

"Could Frankism have survived as a covert secret society within 
the Church of Rome? The answer seems to be yes. When one con- 
siders how rich Frank was it is possible that his 12 Apostles kept his 
cult alive within the church by funding a secretive organization. 38 



S avion op Salem 111 

The Habsburgs were forced to distance themselves from Frank 
owing to Vatican pressure, but privately they may still have con- 
sidered him the Messiah. On his death bed, Holy Roman 
Emperor Joseph II seems to have made a somewhat cryptic refer- 
ence to Frank. When the priest badgered Joseph to receive the Last 
Rites of the Catholic Church he agreed, but chided the priest. 
'Believe me Father,' the Holy Roman Emperor said, Tve made my 
peace with God already.'" 39 

"Emperor Joseph's sister Marie Antoinette was likewise obsessed 
with arcane sexual practices and lent support to such rascals as 
Cagliostro and Casanova (a lover of Eva Frank) who seemed to 
have incorporated Frankist themes into their mystical hodge- 
podge. It could be that Frank's 12 apostles used some of the Mas- 
ter's money to fund missionary work in the various nunneries of 
France. One major order that seems to have adopted Frankism as 
a covert practice was the Ursuline Sisters. Two members of this 
order — Rebecca Reed and Maria Monk — escaped Ursuline con- 
vents and described sexual ceremonies of the Frankist type." 40 



Fire From Heaven 

"That the Ursuline Sisters would adopt Frankist views seems quite 
likely, considering their arcane history. The founder of the order, 
St Angela Merici, was from Bresica, Italy — a known hotbed of 
occult activity. The foundress herself was under constant suspicion 
of witchcraft during her lifetime and the Ursuline Order was not 
recognized by the Church of Rome until some four years after her 
death. Even before the emergence of Frank, the Ursulines were 
practicing occult sex-ceremonies similar to those of the Frankists 
with Catholic priests." 41 

"Father Urbain Grandier, the priest of the French village of Lou- 
dun, was tortured and burned at the stake in 1634. He was accused 
of being in league with the Devil and seducing an entire convent 
of Ursuline nuns in the most sensational case of sex magic and 
demonic possession in modern history. Amiable, fine-looking, 



122 lucipen's lodge 

dandyish, and wanton, Grandier arrived in Loudun and it quickly 
became apparent that he took more than a pastoral interest in his 
female parishioners. His reputation for arousing extraordinary 
sexual passions in the townswomen spread to the prioress of the 
local Ursuline convent, Sister Jeanne, who became obsessed with 
the 'delicious monster,' as she later called Father Grandier. In the 
annals of the sexual abuse of nuns, Grandier was the Robert Mef- 
fan of his day. Some two hundred years later the Ursulines would 
again be embroiled in a sex scandal in Boston, Massachusetts." 42 

"The Ursulines came to Massachusetts under the direction of the 
prelate of Boston, Bishop Jean Cheverus during the 1820s and 
came into fruition under his successor, Bishop Benedict Fenwick. 
The first superior of the convent was Sister Saint George (Mary 
Anne Moffatt) who built an ornate convent on a hillside in the 
Charlestown section of Boston and named it Mount Benedict 
after the bishop who supplied the money to construct the edifice. 
In 1832 Rebecca Reed escaped from the nunnery and began to 
claim that the Ursulines were planning to kidnap her and take her 
to Canada. Two years later another nun named Elizabeth Harri- 
son likewise escaped but was ordered to return by Bishop Fen- 
wick. It was Harrison's forced returned to the convent that caused 
local Protestants to burn down the structure. A subsequent trial 
found only one of the arsonists guilty, and he was set free in few 
months." 43 

When one considers the facts which emerged around this case it 
becomes more and more obvious that the Ursulines were in reality 
practicing a form of Frankism in Boston. Evidence demonstrating 
this comes from the trial testimonies, Reed and Monk's books, 
and the surviving correspondence generated by the case. 

"The first oddity which emerges from this event involves a weird 
ceremony that occurred at the convent, one that can only be 
described as occult or even Freemasonic/Rosicrucian in nature. 
Moffatt devised a strange ritual which she called 'Coronation 
Day,' in which she and Fenwick sat in throne chairs and repre- 
sented God and the Virgin Mother. Girls enrolled at the convent 
school (who ranged in age from pre-teens to 14-year-olds) wore 



S avion op Salem 123 

white gowns and would perform musical numbers and dances. 
The two best students of the year would be crowned with wreaths 
of roses in a very strange final rite. The parents of the girls were 
invited to this service, but these were mostly rich Protestants who 
did not realize that no such ceremony exists in the Roman Catho- 
lic Church. At the trial of the arsonists, Moffatt was questioned 
about her status as the 'Divine Mother' and whether she repre- 
sented the 'Virgin Mary on Earth,' and she denied all of these 
accusations. Most likely the defense lawyers received detailed 
information about these strange occult practices from Reed." 44 

"As any student of the occult can tell you, this ceremony sounds 
uncannily like a Masonic/ Rosicrucian ceremony. The Rosier ucian 
(Rosy-Cross) fraternity came into prominence in 1616 — most 
likely as a Masonic spin-off group — and Jacob Frank adopted 
many of their beliefs into his esoteric views. Rosicrucian Lodges 
were popular throughout Europe in Frank's hey-day. Further evi- 
dence of a Frankist cult existing within the Mount Benedict con- 
vent is the fact that the grounds of the nunnery had another 
building called the Bishop's Lodge. Fenwick built a small edifice 
near the convent where he kept his library and ornate ceremonial 
vestments." 45 

"It was further reported that Fenwick performed a magical/ 
alchemical rite where he attempted to produce gold. When nun 
Margaret O'Keefe (Sister Mary Magdalene) was dying, Fenwick 
refused to give her Last Rites unless a 'bushel of gold' was miracu- 
lously manifested from Heaven. (The significance of this dying 
nun's religious name will be covered in the final chapter.) Fenwick 
also forced Reed to prostrate herself and lick the floor in his pres- 
ence. The Bishop's Lodge was most likely a Frankist ritual cham- 
ber where nuns were forced into strange sexual rites. Scholar 
Nancy Schultz in her award-winning book Fire and Roses (2000) 
suggests that Fenwick fathered a daughter named Maria with 
Ursuline Mary Barber (Sister Mary Benedict) who raised the ille- 
gitimate girl at the home of the O'Keefe family and took in the 
nun and baby after the arsonists rendered them homeless." 46 

"Perhaps the most compelling proof that the Boston Ursulines 



124 lucipen's lodge 

were Frankists centers on Moffatt s actions on the night of the fire. 
When the flames began to engulf the nunnery Moffatt rushed to 
her room to retrieve a 'miniature portrait of her mother 'from her 
room. Before the trial of the arsonists, Moffatt wrote to the state 
prosecutor and begged him not to mention the miniature in the 
court proceedings. Moffatt left $1,000 in cash behind, as well as the 
convents chalice containing consecrated hosts which were dese- 
crated by the mob. Her priority was to recover the miniature por- 
trait from the raging inferno. Most likely this miniature was 
actually one of Eva Frank, which was an irreplaceable icon which 
all Frankists venerated as a sacred object." 47 

Further verification comes in the testimony of Maria Monk in her 
book Awful Disclosures of Maria Monk of the Hotel Deiu Nunnery 
of Montreal, or, The Hidden Secrets of a Nuns Life in a Convent 
Exposed! (1836). Monk claims to have met Moffatt in the Hotel 
Dieu, run by the Sisters of Charity (known as the "Black Nuns") 
in Quebec after the haggard prioress was deported back to Canada 
following the fire to avoid anymore trouble with local Protestants. 
In her description of the ceremony wherein Monk and her follow 
novices took their official vows as nuns, she describes another 
Masonic-like ritual. The aspiring nuns were placed in coffins upon 
taking their vows to show they had died to the world, and then 
propped-up in church after they died to show they now lived in 
Heaven. This is a version of the third degree rite of Freemasonry 
and mimics Yale University's Skull and Bones Society (founded 
1832), which has a similar coffin ceremony. 

"Monk claimed to have been raped by both priests and nuns at the 
Canadian nunnery after her initiation. Here is one example of her 
experiences: 

Nothing important occurred till late in the afternoon, when, 
as I was sitting in the community room, Father Dufresne 
called me out, saying he wished to speak to me. I feared what 
was his intention; but I dared not disobey. In a private 
apartment, he treated me in a brutal manner; and, from two 
other priests, I afterwards received similar usage that evening. 



S avion op Salem 125 

Father Dufresne afterwards appeared again; and I was 
compelled to remain in company with him until morning." 48 

Monk also describes an ad hoc ritual chamber that sounds very 
much like the one used by Sean Fortune and Bernard J. Lane. 
According to Monk, the priests, under the pretext that godly men 
like them could not sin, regularly used nuns for sex in a private 
room reserved for "holy retreats." These "retreats" were in reality 
sex magic rituals. 

"Could the Sisters of Saint Joseph — who spawned both Robert 
Meffan and James D. Foley — have continued the sex magic prac- 
tices of the Ursulines and Sisters of Charity? Could this cult 
within the Sisters of Saint Joseph have survived to our generation? 
When one looks at the beliefs and practices of Father James Foley 
as well as Father Robert Meffan one can see a clear and distinct 
Frankist pattern. Let us not forget that after Bishop Fenwick 
expelled the Ursuline order due to the scandal which led to the 
arson attack, he replaced them with the Sisters of Charity, whose 
order was guilty of abusing Maria Monk. The next order of nuns 
to have a big hand in Catholic education in Massachusetts was the 
Sisters of Saint Joseph, which took the helm in 1873 and could 
have easily picked-up the Frankist practices from the Sisters of 
Charity. There were still people alive who participated in the orig- 
inal Ursuline experiment in education when the Sisters of Saint 
Joseph appeared on the scene. The Ursulines were not allowed 
back in Massachusetts until well over 100 years after the convent 
fire." 49 

Like the Frankists, Foley and Meffan believed that humans could 
achieve full divine status via sexual practices. Just like Jacob Frank, 
both Meffan and Foley claimed to be Jesus Christ. Frank may have 
stolen this notion from the Khlyst sect, which he would have 
encountered on his many journeys as a salesman in his youth. Like 
the Frankists, they recruited young girls to enter into their sexual 
rituals and promised them special mystical and euphoric experi- 
ences as part of their arcane/carnal ceremonies. Like the Frankists, 
Foley and Meffan had protection from high sources. The Frankists 
had the Habsburgs, Foley and Meffan had the Archbishops of 



126 lucipen's lodge 

Boston. 

Foley attended a Catholic school run by the Sisters of Saint 
Joseph, as did Robert Meffan. Could Foley and Meffan have been 
recruited as children into some sort of secret Frankist cult within 
the Sisters of Saint Joseph? Could hey have been ordained to 
recruit young women into this cult? 

Remember that the Boston Archdiocese and the Sisters of Saint 
Joseph (SSJ) were aware of Meffans recruiting efforts and merely 
shuffled him about when the truth about his practices emerged. 
The SSJ training convent allowed him to visit his recruits for 
decades, to rape his occult postulants, and declare himself the 
Messiah in his macabre sex rituals. Foley likewise womanized to 
no end and identified himself as Jesus Christ. This was no meta- 
phor or analogy; Foley thought he was God. 

"If the notion that a secret branch of Frankism survived in the 
Massachusetts Catholic Church seems absurd, consider another 
example of how this cult continued to exist and flourish in one of 
the highest offices in the USA. According to Gershom Scholem in 
his book The Messianic Idea in Judaism (1971), a few major Frank- 
ists moved to the USA and had a presence in New York and Bos- 
ton. Louis Dembitz Brandeis and his wife Alice {nee Goldmark) 
where both descended from Frankist families. Brandeis was the 
first Jewish member of the United States Supreme Court and one- 
time President of the Jewish Anti-Defamation League, as well as 
being the harbinger of progressive liberalism in American politics. 
His grandfather, one Dr. Dembitz, was a Frankist convert whose 
children immigrated to the United States." 50 

"The Goldmark family possessed one of the miniature pictures of 
Eva Frank, given by Eva herself to their great-grand father, which 
was brought from Europe in 1848 and eventually donated to the 
Jerusalem Museum. Eva Frank was still being venerated by a 
Goldmark aunt in NYC as late as 1819." 51 

Louis Brandeis began his career as a Boston lawyer who repre- 
sented various robber barons like the Shaw Family. His choice to 



S avion op Salem 111 

marry a women of Frankist descent indicates that he harbored 
Frankist views. According to scholar Arthur Mandel in his book 
The Militant Messiah (1979), Louis Brandeis was a practicing 
Frankist. This is supported by the fact that Brandeis had a minia- 
ture portrait of Eva Frank on his desk for his entire career. This 
miniature rested on his desk while Brandeis was the President of 
the ADL and even after he was appointed to the Supreme Court 
of the United States. Considering that Bostons own Louis Bran- 
deis worshiped a whore who thought she was the Resurrected 
Christ, 52 it seems much less far-fetched to assert that a Frankist 
cult survived in the Massachusetts branch of the Church of Rome. 

For his part, Father James D. Foley seems to have completely lost 
his mind as well as his tact when he began publicly expressing his 
Frankist-like claims of being Christ. He also seems to have 
retained Baron Frank's belief in the eradication of all moral codes, 
as when the deranged priest ran red lights and tried to defy the 
laws of man and nature. Meffan likewise never recanted or tried to 
hide his Messianic claims as evinced in his Boston Globe interview 
of December 4, 2002. Both, as mentioned, were educated by the 
Sisters of Saint Joseph. 

From the evidence presented, the Archdiocese of Boston was most 
likely protecting the remnants of a Frankish cult that survived 
within the Church, with new recruits being picked at very early 
ages to perpetuate the sect. Here lies another branch of the under- 
ground sewer — one that survived at the core of the Boston 
church. 



Notes 



1-3 Paraphrased or paraphrased and quoted from "Priest Details 
Longtime Affair," by Stephen Kurkjian, Boston Globe Staff; http:// 
www.boston.com/globe/spotlight/abuse/stories /_foley.htm. 

Http://www.latimes.com/la-priest_documents.htmlstory. 



128 lucipen's lodge 

5-7 Note i, ibid. 

8-9 Paraphrased or paraphrased and quoted from "Documents from 
Boston Archdiocese," dated Feb. 3, 1993— Feb 23, 1994, Los Angeles 
Times', http://www.latimes.com/la-priest_documents.htmlstory. 

10-19 Note i, ibid. 

20-21 Paraphrased or paraphrased and quoted from "Jacob Leib 
Frank," by Allan Kazlev, April, 11, 1999; http://www.kheper.net/ 
topics/Kabbalah/Jacob_Frank.htm. 

22 Dimont, Max I., Jews God, and History (New York: Simon and 
Schuster, 1962), p. 285. 

23 Paraphrased or paraphrased and quoted from "The Frankist 
Fanatics of the Eighteenth Century," by Allan T. Greenfield, 1998. 
First published in Agape, vol. 1, no. 2, Ordo Templi Orientis; http:// 
www.hermetics.org/Frankist.html. 

24 ~ 25 Dimont, pp. 285-286. 

26-27 Mandel, Arthur, The Militant Messiah [or, The flight from the 
Ghetto: The Story of Jacob Frank and the Frankist Movement (Atlantic 
Highlands, NJ: Humanities Press, 1979), p. 73. 

28-34 Mendel, p. 75; p. 82; p. 94; pp. 103-107; p. 118; p. 75; p. 77. 
35-36 Dimont, p. 286. 
37-38 ]sj ote 23j ibid. 

39 Holzer, Hans, The Hapsburg Curse (Garden City, NY: Doubleday, 
1973), p. 88. 

40 See http://www.royalty.nu/Europe/France/MarieAntoinette.html. 

41 Schultz, Nancy, Fire and Roses [ The Burning of the Charlestown 
Convent, 1834] (New York: Free Press, 2000) . 

42 Paraphrased or paraphrased and quoted from descriptive paragraph 
about Aldous Huxley's The Devils ofLoudun (New York: Penguin, 
1952); http://books.fantasticfiction.co.uk/n5/ 
n28i40.htm?authorid=i467. 

43-44 Schultz, p. 13; p. 209. 

45 Paraphrased or paraphrased and quoted from "Burning Down the 
House: The Ursuline Convent Riot, Charlestown, Massachusetts, 



S avion op Salem 129 

1834" by Nancy Lusignan Schulz; http://www.salemstate.edu/sextant/ 
V4n2/schultz.html . 

46-47 Schultz, p. 271; p. 177. 

48 Paraphrased or paraphrased and quoted from "Twice Told Tales 
(continued)," by Michael Bronski, Phoenix Media Communication 
Group, June 17,2002; http://www.bostonphoenix.com/boston/news_ 
features/top/features/documents/o2299i72.htm. 

48 Schultz, p. 273. 

50 Scholem, Gershom, The Messianic Idea in Judaism (New York: 
Schocken Books 1971), P169. 

51 Schultz, p. 168. 

52 Mandel, p.101. 



7 



Devil's Mank 



boston, Massachusetts is a professional sports mecca par 
excellence, and the fans who fill the Hubs sports stadiums are 
truly "fanatic." Woe to the man, women or child who does not 
know about the recent trade of a player on a local team or the 
score of the last game. Such an individual will be ostracized if ever 
again he or she does not possess detailed sports knowledge. 

"In Boston no single individual personifies this sports mania bet- 
ter than former Bruin Chris Nilan. A natural athlete, Nilan 
received notice for his skill on the ice at Catholic Memorial High 
School in Massachusetts and went on to become a hard man of 
professional hockey, playing on the Boston Bruins and several 
Canadian teams. With his rough and tumble style of play on the 
ice, 'Knuckles Nilan , as his opponents dubbed him, was consid- 
ered a hard-hitting player of the type known as an 'enforcer.' In 
fact he is one of just six players in NHL league history to record 
over 3,000 career penalty minutes, and emerged as a key player on 
the Montreal Habs line-up of the mid-1980s. In the 1985-86 ses- 
sion Nilan scored 19 goals as the Habs claimed their only Stanley 
Cup of the decade that year." 1 

"When a local Boston sportscaster called Nilan a 'dirty player' on a 
popular radio show, the young hockey star called the station and 
threatened the announcer's life on the air. NESN sports network 
picked Nilan as one of the 10 best tough guys of hockey in the his- 
tory of the sport. However, a series of events began to unfold in 
2002 which were to drive this tough guy to tears and make him 
question his own sanity." 2 



Devil's Mank 131 
Hellas Fire on Ice 

"As a rising young teenage hockey star, Chris Nilan was well liked 
and admired at Catholic Memorial High School. The school 
chaplain was none other than Rev. Frederick J. Ryan, an up-and- 
coming priest in the Boston Archdiocese who was being groomed 
for higher office in the church. Ryan liked the boys on the hockey 
team and made it his business to encourage the players and even 
visit them in the locker room before and after games. Nilan 
admired Ryan, who was always advising him on his future. Even at 
that age people knew that Nilan was headed for the NHL, and the 
priest took a special interest in him. However, Chris Nilan never 
realized that Ryan was a child molester whose abuse of children 
had satanic overtones." 3 

"Years later, two people who alleged that Ryan had sexually abused 
them revealed this fact to Nilan, who at first denied that the priest 
could ever have done such a sick thing. Nilan characteristically 
threatened the man, who had also been a high school hockey star. 
But, after Nilan got a confirming report from another victim of 
Ryan, the former NHL champion began to wonder about his old 
friend the priest." 4 

"When Ryan's sexual abuse became public knowledge, the two 
men testified at a grand jury investigation of the priest scandal 
convened by the Commonwealth of Massachusetts in 2002. The 
two alleged that Ryan photographed them naked more than 20 
years ago. According to a public deposition, Chris Nilan gave 
sworn testimony as part of a lawsuit filed against Monsignor Fred- 
erick J Ryan, who officiated at the hockey players wedding. 
Mitchell Garabedian, a lawyer for one of the alleged victims, 
released Nilan's deposition after parts of it were leaked to the 
media." 5 

"Ryan was vice chancellor of the Archdiocese of Boston under its 
former leader, the late Cardinal Humberto Medeiros, and enjoyed 
a close working relationship with Cardinal Bernard Law." 6 



132 lucipen's lodge 

"Msgr. Ryan was accused of abusing the boys in his quarters at the 
Archdiocese Chancery, which was also Medeiros' residence. 
Church authorities placed Ryan on administrative leave after the 
allegations first surfaced in March 2001. At the time, Ryan was 
working as a parish priest and administrative vicar who oversaw 16 
parishes and ministered to the spiritual needs of the Sisters of 
Saint Joseph novitiate in Kingston. Nilan testified that he con- 
fronted Ryan in 2002 after the allegations surfaced, and he wanted 
the truth concerning this matter from his one-time spiritual men- 
tor. The former hockey great said he spoke with two of the alleged 
victims, David Carney and Garry Garland (now in their 30s) 
before he laid blame on the morose monsignor. 7 " 

"I needed some answers for my own sanity,' Nilan is quoted as 
saying in the deposition. Nilan said he was 'floored' when the 
priest admitted to him that he had sexually abused the boys and 
that he had continued a homosexual relationship with one of 
them until about three years earlier." 8 

"I'll just say that I believe Garry Garland, and I believe David 
Carney . . . when they told me what happened to them; that they 
were abused sexually and were made to take nude photographs by 
Fred Ryan,' Nilan said. 'I believe what he did was sick, perverted, 
and really the utmost deceivable act you can do with young kids 
who are looking for help or direction from someone like that,' 
Nilan opined. Separately, Carney informed the press that on one 
occasion in 1981, Ryan paid for him to get a tattoo on his upper 
thigh before taking him to a hotel room, plying him with alcohol 
and then sexually abusing him across the state line in Rhode 
Island — a federal violation of the Man Act (i.e., taking a minor to 
another state for immoral purposes). Garabedian, Carney's lawyer, 
showed reporters photographs of the tattoo — a red devil-like crea- 
ture with a pointy tail wearing a sailor's cap and a pair of diapers. 
Carney had the tattoo removed by means of laser surgery. The tat- 
tooing or branding of a devil figure is common among Satanists; 
medieval theologians called such diabolical depictions the 'Devil's 
Mark.'" 9 

"Carney's suit also named as a defendant the Archdiocese of Bos- 



Devil's Mank 133 

ton, the church organization at the center of the priest sex abuse 
scandal that has rocked the Catholic Church both nationally and 
abroad. Nilan's testimony in the lawsuit came as the scandal over 
pedophile priests showed few signs of slowing down. In a setback 
to US Catholic leaders' efforts to quell the crisis, the Vatican 
refused to endorse a zero tolerance policy on abusive priests, say- 
ing it was confusing, ambiguous, and hard to reconcile with 
church law." 10 



Showdown in Chelsea 

To demonstrate the truly harmful effects of satanic pedophilia and 
the depths of insanity it brings, consider that Gary M. Garland 
recently attempted to murder Mgsr. Frederick Ryan near the 
priests home in Chelsea, Massachusetts. According to a Boston 
Globe report, Garland a self-described victim of clergy sexual 
abuse, was arrested by Chelsea, MA police after allegedly trying to 
confront the priest he accused of molesting him, and leading 
police on a brief car chase when Garland tried to flee the scene. It 
will be of value to review this article at length: 

Chelsea Police Chief Frank Garvin reported that police 
subdued Garry M. Garland after they were informed by his 
attorney that Garland was looking for Monsignor Frederick J. 
Ryan at a Chelsea residence where Ryan has been living since 
he was placed on administrative leave in March 2001 by the 
Boston Archdiocese. 

'There was something similar to a knife in the car but it was 
never used as a weapon,' the Police chief said. 

But a law enforcement informant who asked to remain 
unidentified said police in his car in front of Ryan's home and 
refused to stop when ordered to halt. ??SOMETHING 
WRONG HERE?? 



134 lucipen's lodge 

After chasing Garland several blocks into the neighboring city 
of Everett, police arrested Garland and charged him with 
disorderly conduct and three motor vehicle violations. C I am 
not resisting arrest,' Garland reportedly shouted to police. 

Carmen Gomez, 14, was playing nearby when she heard sirens 
and saw several police and unmarked cars with flashing lights 
block a silver BMW. 

'I saw the lights and heard the police yelling for him to get out 
of the car, and he was yelling something back,' Gomez said. 
She said Garland got out of the car and lay face-down in the 
street, where police handcuffed him. 

Garland's lawyer stated that, 'When I got wind that Garry 
might even be considering going near Monsignor Ryan ... I 
alerted the Chelsea Police Department and, sure enough, 
Garry showed up there.' 

Chelsea police said they were evaluating Garland's medical and 
psychological condition and that he would be arraigned on 
disorderly conduct and motor vehicle charges. 

Garland's lawsuit alleges that in 1979, Ryan plied him with 
wine at a restaurant, then orally raped him in his living 
quarters at the Chancery after introducing him to Cardinal 
Humberto Medeiros, now deceased. 

Three days later, Garland made an additional charge asserting 
that Medeiros groped Garland on the second floor of the 
Chancery, moments before Ryan led Garland to his room and 
molested him. Medeiros was somehow part of Ryan's sick cult, 
the extent of which will most likely never be known. 

At the time, Cardinal Bernard F. Law denounced the 
allegation against Medeiros as "character assassination," and 
said that nothing in the files from Medeiros' assignments in 
Fall River, Brownsville, Texas, or Boston supported the charge. 
But Shea and Garland stood by their statement, and Shea said 



Devil's Mank 135 

he would amend the lawsuit to include the allegation against 
Medeiros. 

In a Globe interview before he filed his lawsuit, Garland 
described himself as a successful salesman with a record of 
assaults committed during his years as a teenager and college 
student. 

In 1984, while attending the University of Massachusetts in 
Boston, Garland was charged as an accessory to murder after 
he and a Northeastern University student fought with four 
Boston College students, one of whom died after he was struck 
with an auto jack stand. Garland, who was not accused of 
delivering the fatal blow, pleaded guilty to assault with a 
dangerous weapon and was sentenced to five years of 
community service. 

At the time the accusations were made Ryan was pastor of St. 
Joseph Church in Kingston and an area vicar with, as noted, 
oversight of 16 parishes in Kingston County. 'This afternoons 
events were indeed sad and troubling. We give thanks to God 
that no one was hurt,' Archdiocese spokeswoman Donna 
Morrissey commented after Garlands arrest. 11 



Father Ryan and the Kingston County Cult 

Msgr. Frederick J. Ryan was the vice chancellor of the Archdiocese 
of Boston and ran most of the churches south of the city. In this 
capacity he was in charge of the nunnery where the evil Robert 
Meffan ran his quasi-Christian sex cult with teenage nuns. In fact 
Meffan operated in Ryan's vicarage for many years. It is impossible 
that Ryan could have been unaware of Meffan's vile activities, as 
he would have seen the church documents on Meffan as part of 
his job. Ryan often said Mass at the Sacred Heart Convent in 
Kingston where Meffan ran his sex magic cult. 

"Former victim Jean Leahy kept her secret for 40 years: that she 



136 lucipen's lodge 

had had to fend off the Rev. Robert V. Meffan's repeated sexual 
advances — the hand on the thigh, the long hugs, the invitations to 
his bedroom — when she was a teenage student. 'Why tell anyone,' 
she reasoned, 'when few people would believe the word of a 
woman over the word of a beloved priest?' But when Meffan's per- 
sonnel file became public on December 3, 2002 and he acknowl- 
edged having sexual activity with teenage girls who, like her, were 
preparing to be nuns, Leahy decided there was no need for secrecy 
any more and spoke to the press. This poor women had been sex- 
ually harassed by Meffan for years, but refused his advances. Fred- 
erick Ryan must have definitely been aware of Robert Meffan's 
sexual shenanigans, because Meffan was under Ryan's direct 
authority at the Kingston-based vicarage. 12 

Whereas Meffan sought sex from girls training to be nuns, his boss 
Msgr. Ryan went after boys. As mentioned, Ryan had one victim 
tattooed with a Devil figure in some strange sex ceremony. This is 
remarkably similar to the practices of the Process Church of the 
Final Judgment because of its division of members into groups. It 
reflects the theology of the cult, according to which some mem- 
bers would attach themselves to Christ, while others dedicated 
themselves to Luciferian rituals. The only two cases we know of in 
the Kingston County area of Massachusetts, those of Meffan and 
Ryan, strongly support the theory that the Archdiocese of Boston 
was in fact allowing a Satanist coven similar to the Process Church 
to operate in its geographical area of authority, and even went out 
of its way to protect the members of this sect. 

Not only was Ryan running this creepy cult, the size of which will 
never be known, but he was actively engaged in producing child 
pornography, as Garland's accusations prove. The morbid monsi- 
gnor took many photographs of nude boys. This is common 
among these Luciferian priests. It must be recalled that Father 
Sean Fortune was an avid collector of kiddie porn as well as being 
a Satanist. This child porn link took on a new dimension after the 
FBI combined forces with local law enforcement agencies around 
the globe to put a stop to child pornography, which is growing at 
an alarming rate through the rise of the internet. They dubbed 
this global effort "Operation Candyman." 



Devil's Mank 137 
The Candyman Can 

"Operation Candyman began in January 2001, and targeted 
members of three Internet discussion groups on Yahoo! Inc. s web 
site, including one called 'Candyman,' which catered to pedo- 
philes. The investigation determined there were an estimated 
7,000 members of the e-mail group, which has been shut down. 
Some of the members of this e-group were Catholic priests." 13 

"Thomas M. DiBiagio, United States Attorney for the District of 
Maryland, and Lynne A. Hunt, Special Agent-in-Charge of the 
FBI, Baltimore District, announced that a grand jury returned a 
three-count indictment against Thomas A. Rydzewski of Balti- 
more, charging him with two counts of receiving child pornogra- 
phy shipped and transported in interstate commerce and one 
count of possessing child pornography in violation of federal law. 
It turned out that Rydzewski is a Roman Catholic Priest stationed 
in Baltimore. The report also noted that his arrest came after the 
execution of warrants early this morning at his residence. The FBI 
found images meeting the definition of child pornography." 14 

"Father Rydzewski was charged in December 2001 with possession 
of child pornography. At that time he was released by Order of 
United States Magistrate Judge James K. Bredar to the custody of 
his parents and was placed on a $100,000 unsecured bond, among 
other restrictive conditions of release. Since being released, Rydze- 
wski has been undergoing treatment at St. Luke's Institute (a hos- 
pital for degenerate priests) in Maryland. The case is being 
prosecuted by the US Attorney's office." 15 

"The Rev. John Hess, A Roman Catholic priest from St. Louis, 
was sentenced to 90 days in a halfway house and placed on proba- 
tion for receiving child related obscenity via the World Wide Web. 
He is barred from any work with children under age 18. Hess also 
must register as a sex offender, cannot possess obscene material, 
and cannot have a computer or Internet service." 16 



Creepy Cures for Curates 

To communicate how strange the Church of Rome has become in 
dealing with priests who enjoy kiddy porn and child molestation, 
one must look at the Vatican's peculiar attempts to "cure" these 
sick curates. The Rev. Jay Mullin — a priest falsely accused of sex- 
ual misconduct — was sent on "sick leave," and would be absent 
until he felt better. In truth, he had crossed over into the covert 
world of church-funded psychiatry. A Boston Globe report filed 
Feb. 24, 2002 best expresses his weird journey: 

Mullin was flown south in 1992 to a clinic outside 
Washington, D.C. The church-run clinic had a huge 
collection of child pornography of varying degrees, which 
ranged from soft porn to hard core S&M images, all featuring 
pre-teen boys and girls. Accused of molesting a boy 22 years 
earlier, Mullin had been commanded by Cardinal Bernard 
Law to be evaluated at St. Luke's Institute, a Catholic 
psychiatric hospital in Maryland. He checked in, looked 
around at the priests from around the world who, like him, 
had been accused of sexual misconduct. The large number of 
priests being treated for child molestation made Mullin 
gradually realize how widespread the problem really was and 
how deep it penetrated the Church of Rome. 

Oddly, the Institute possessed a huge collection of child 
pornography consisting of every variety produced. This filth 
was constantly shown to patients in alleged treatment 
programs. At Mullin's first therapy session a psychiatrist 
attached a wired device to his penis and flashed images of nude 
children in various sex acts as a means to electronically 
measure his arousal level. 

"I wasn't aware there was any place like that," recalled Mullin, 
who denies the abuse charge. "Seeing all of it, I thought, the 



Devil's Mank 139 

bishops know where they're sending all of us. They know the 
magnitude of the problem." 

The facilities most frequently utilized for this purpose were the 
St. Luke Institute in Maryland; the Servants of the Paraclete 
centers in Jemez Springs, NM, and St. Louis; the Institute of 
Living in Hartford, which featured a special clergy program; 
and the Southdown Institute in Canada. 

Since the 1970s, psychiatrists at these facilities have treated 
accused priests with 12 step support groups, female hormone 
injections, and aversion therapy without any success. They 
sent their evaluations to prelates, estimating the risk of a 
relapse, then released the priests. Such treatment is typically 
paid for by the diocese, and has cost the church at least $50 
million over the last 25 years, estimated A. W. Richard Sipe, a 
psychologist and ex-priest who treated clergy for 40 years. 

Some sexually deviant curates like John Geoghan, were treated 
again and again, at numerous centers, and each time slid back 
into their predatory behavior. Victims, especially those who 
were molested after the priest had completed treatment, are 
beginning to wonder exactly what was going on inside the 
costly psychiatric centers. 

"No institution can police itself," said David Clohessy, 
national director of the Survivors Network for those Abused 
by Priests. "If the church wants to restore trust, leaders should 
be more open about these treatment facilities. If chemical 
companies said, c J ust trust us — send us your dioxins; we'll 
clean them up,' the public would be wary." 

Psychiatrists from Johns Hopkins University and McLean 
Hospital who have worked with priests at the behest of the 
church said they believed church authorities had made good- 
faith efforts to enlist the nation's top specialists in the ever- 
changing field of treating sexual disorders. Psychiatrists at the 
Institute of Living in Hartford accused church leaders of 
intentionally ignoring their clinical advice, sometimes with 



140 lucipen's lodge 

horrible consequences. The institute, a secular psychiatric 
hospital situated on a leafy 35-acre campus, had developed a 
specialized program for treating clergy, and had been seeing a 
handful of priests every year. 

The two-decade relationship was shaken after New York 
Cardinal Edward Egan cited the institute s psychiatric reports 
to justify his decisions to return priests to the ministry, where 
some re-offended. Top psychiatrists then told reporters at The 
Hartford Courant that church leaders had used psychiatrists' 
advice as a cover to rush potentially dangerous priests back 
into ministry. 

"I found that they rarely followed our recommendations," said 
Leslie Lothstein, director of clinical psychology at the 
institute. "They would put [priests] back into work where they 
still had access to vulnerable populations." 

Treatment of sexually abusive priests in Massachusetts has 
been a sham for many decades. A case in point is the House of 
Affirmation opened up in the diocese of Worchester in 1970 to 
treat sexually deviant priests. According to a recent law suit, 
"the House of Affirmation Inc. contained a "child sex ring" 
whereby young children were subjected to repeated sexual 
abuse. 

The House of Affirmation was founded by Rev. Thomas Kane 
and the late Sister Anna Polcino, a religious sister who was also 
a psychiatrist. Rev. Kane, the subject of a past suit alleging 
sexual abuse of a 9-year-old boy, was last known to be in 
Mexico. He operated as a therapist at the House based on a 
bogus psychology degree and also served as executive director. 
The House, which operated independently but had the 
support of bishops and cardinals locally and throughout the 
country, closed in 1989 amid a financial scandal. 

According to Daniel J. Shea, a Houston lawyer who has 
represented clients who have accused priests of sexual abuse 
and who is familiar with such cases in the Worcester Diocese, 



Devil's Mank 141 

the confidential settlement clearly suggests that several altar 
boys were passed around by a ring of priests for sexual 
purposes. 17 



Dr. Cassem s Anger 

"A former Jesuit priest who was formally head of psychiatry at 
Massachusetts General Hospital has slammed the Archdiocese of 
Boston for withholding essential facts concerning accusations of 
sexual abuse against curates he treated for the church." 18 

"Dr. Edwin Cassem accused the diocesan leadership, particularly 
Bishop John B. McCormack, of withholding information con- 
cerning accused priests he was asked review." 19 

"He said that he was appalled to learn that church officials had 
apparently ignored his advice and transferred some abusive priests 
to parishes after he recommended that they be kept away from 
contact with children. Among the curates Cassem evaluated were 
some of the archdioceses most notorious abusers, like Paul Shan- 
ley." 20 

"During his testimony, Cassem said he was 'stupefied' that the 
archdiocese had apparently withheld documents suggesting that 
Shanley was involved with the NAMBLA and that Shanley 
believed that boys were generally the aggressors in seducing men. 
Had the Chancery advised him of this, Cassem said, he would 
have recommended that Shanley be 'laicized and jailed.'" 21 

"He was a notorious, dangerous pedophile,' Cassem said. 'He was 
a predator. He was a scumbag . . . castration was too good for 
him.'" 22 

"Cassem called McCormack, a former top aide to Cardinal Ber- 
nard F. Law, who now leads the Diocese of Manchester, NH, a 
'liar' during the deposition. But he later withdrew the accusation 
during a process that allows deposition witnesses to correct mis- 



142 lucipen's lodge 

statements and typographical errors in their testimony." 23 

"The transcript of Cassem's testimony was released as lawyers and 
the archdiocese met behind closed doors with mediators to discuss 
a potential settlement of the more than 500 abuse-related civil 
lawsuits filed against the church." 24 

"Cassem, who is still affiliated with MGH, was part of a group of 
psychiatrists who called themselves the priest treaters' and worked 
during the late 1980s evaluating priests who had been accused of 
sexual abuse." 25 

"Law testified that he relied on Cassem's advice and asked him to 
be a member of the Cardinal's Commission to Protect Chil- 
dren." 26 

"In his deposition, Cassem said that he had avoided working on 
issues of sexual abuse until being asked by McCormack. Out of a 
sense of loyalty to the church, he said, he eventually consulted 
with McCormack on dozens of priests for more than a decade free 
of charge." 27 

"Cassem's evaluations were often brutally frank. He once said that 
Shanley, who is charged with raping boys during the 1980s, was 'so 
personally damaged that his pathology is beyond repair.'" 28 

"At the beginning of his deposition, he admitted that he some- 
times evaluated priests, including Shanley, without meeting them 
in person. He defended the practice by saying that there was little 
need to do so once they admitted to their abuse." 29 

"The deposition shows that Cassem became increasingly angry as 
lawyers presented him with secret church documents that 
appeared to show that key information about priests' records were 
kept from him during his assessments." 30 

"Cassem evaluated Shanley in 1994. Based on a review of church 
records, Cassem recommended that Shanley be kept away from 
any ministry. The Jesuit also insisted he was never told that 



Devil's Mank 143 

another archdiocesan priest that he treated, the Rev. John M. 
Picardi, had admitted to raping a man in a Florida motel room in 
1992. Dl 

"Cassem angrily lashed out at church officials for apparently 
ignoring his advice in the cases before being dismissed by the pre- 
siding judge." 32 



Notes 

1-10 p ara phrased or paraphrased and quoted from "Catholic Priest 
Photographed Boys," Reuters, Oct. 22, 2002; http://onenews.nzoom. 
com/onenews_detail/o,i227,i40759-i-9,oo.html. 

11 Boston Globe, March 29, 2002. 

12 Ibid., Dec. 27,2002. 

13 Paraphrased or paraphrased and quoted from "Dozens Arrested in 
Child Porn Probe," CNN, Jan. 19, 2002; http://www.cnn.com/2002/ 
US/o3/i8/fbi.child.porn/?related. 

14-15 Paraphrased or paraphrased and quoted from "Catholic Priest 
Indicted on Child Pornography Charges," by Virginia B. Evans, U.S. 
Department of Justice, June 19, 2002; http://www.usdoj.gov/usao/ 
md/press_releases/presso2/ thomas_rydzewski_indicted.htm. 

16 Paraphrased or paraphrased and quoted from "Child Porn Ring 
Smashed," CBC News, March 19, 2002; http://www.cbsnews.com/ 
stories/2002/o3/i8/national/main503982.shtml. 

17 Boston Globe report filed Feb. 24, 2002. 

18-32 Paraphrased or paraphrased and quoted from "Ex-Church 
Leaders Said To Hide Data," by Ralph Ranalli, Boston Globe, July 12, 
2003; http://www.bishop-accountability.org/NH-Manchester/JBMc 
Cormack-2003-07-pt1.htm. 



8 



Human Sacnifice 



"with all of the depraved curates that have been reviewed, 
it is a relief to speak of the life and works of a normal, untainted 
man of God. Just like the vast majority of his fellow priests, the 
late Father Alfred Kunz was by all reliable accounts a decent man 
and a dedicated cleric who worked for the good of his parish. 
However, Kunz apparently ran afoul of some hostile element, for 
he was found murdered, with his throat slashed from ear to ear on 
March 4, 1998." * 

"Father Alfred Kunz was born in Dodgeville, Wisconsin on April 
15, 1930. He grew up in Fennimore, where his family owned a 
cheese production plant. His father was a Swiss immigrant who 
brought his time-honored process for making cheeses to the New 
World. His mother was of German extraction. She was born in 
America and grew up with 7 siblings. Kunz went to St. Marys 
grade school in Fennimore, and then left the state for 12 years of 
schooling at the Pontifical College in Worthington, Ohio where 
he was trained in preparation for the priesthood. He said his first 
Mass on June 3, 1956, at St. Marys in Fennimore, and was made 
associate pastor at Congregations Church in Waunakee, before 
coming to St. Michaels in Dane to serve as permanent pastor in 
1967. Kunz was known for his casual approach towards parishio- 
ners, to whom he would introduce himself as 'Father Al."' 2 

"For 26 years, in addition to his parish work at St. Michaels, he 
served on a Tribunal in the Madison Diocese reviewing broken 
marriages and recommending what cases should be annulled. An 



Human Sacnipice 145 

old friend related the following story about Kunz: a family from 
the parish was anxious to show him photographs they had taken 
when they saw Pope John Paul II say Mass in Chicago. As Kunz 
paged through the photo album, he was horrified to see a conse- 
crated Communion Host they had brought home as a souvenir. 
He ripped the host from the album, took the wafer into his 
mouth, and asked everyone to get on their knees with him to ask 
for God's forgiveness". 3 

"Being a practically-oriented parish priest, Kunz was a fix-it-all 
craftsman and skilled mechanic, making repairs around the 
church and school and on his own car, a crimson Volkswagen with 
150,000 on the odometer and tires which always seemed near flat. 
He also restored run-down heaps and sold them to his under-paid 
church staff for fire sale prices. Kunz took no salary for himself. 
The school children attended Mass every morning, three times a 
week in Latin. They began each service on their knees, praying the 

"4 

rosary. * 

"Kunz was a strong, healthy man who seemed never to run out of 
energy and needed little sleep. Every year he went deer hunting 
with a younger priest and brought back venison to give to needy 
people. He also prided himself on being an expert cook. He was a 
fixture over the deep fryer at the Church's fish fries, Father Al's 
method of raising funds." 5 

"He was pro-life, often preaching against women's clinics from his 
pulpit. Kunz was an expert on the Church's canon law and was 
consulted by religious leaders across the country. He also per- 
formed exorcisms, and was venerated as a gifted confessor and 
spiritual advisor. His no-nonsense approach to the practice of 
Christianity won him the affection of his parishioners. . . . Kunz 
found the changes in the Mass instigated by the Vatican in 1968 
unacceptable and fought for years to have the old Latin Tridentine 
Mass restored. He also took issue with the way the church was 
going as far as social change was concerned. For the new awaken- 
ing' growing out of the Second Vatican Council in the 1960s, 
Kunz had nothing but contempt. The new liberalism was, in 
Kunz's reckoning, a corrupting force that gave license to the vile 



146 lucipen's lodge 

elements which he believed had taken over high positions in the 
Church of Rome. In the wake of the recent revelations concerning 
the plethora of cases of Church corruption, both financial and 
sexual, Kunz's critique unfortunately rings all too true." 6 



Kunz and the Cult 

"From the 1970s onward Kunz began to hear rumors of pedophilia 
and Satanism being practiced by his fellow priests. Such rumors 
began to circulate more and more widely, as repeated reports 
involving the same priests started flowing in. Kunz befriended 
Father Charles Fiore, a former high-ranking Dominican priest 
who had joined the traditional Fraternity of Saint Peter. Fiore's 
motivation for abandoning the Dominicans was based on his per- 
ception that the order was being taken over by child molesters. 
Before leaving, Fiore butted heads with Dominican officials over 
the many degenerates who had moved into positions of power in 
the ancient order of Saint Dominic." 7 

"Although Kunz leaned toward traditionalism, he considered him- 
self a moderate and never sought to create division within the 
Church. He would say the New Mass in English as well as the old 
Tridentine rite in Latin, and tried to be obedient within the local 
diocesan hierarchy. However, Kunz did emerge as the traditional 
Catholic networks elder statesmen. As noted, he was one of the 
first Catholic priests to complain about the changes in the Mass in 
1968, and was an early organizer of the pro-life movement in 1972 
after Roe vs. Wade was passed." 8 

"He was respected in both liberal and traditionalist circles, and his 
word carried a great deal of weight in the affairs of Wisconsin's 
Catholic community. Kunz had a weekly hour-long radio show 
called the Catholic Family Hour, which was popular locally. The 
knowledgeable curate would deal with a variety of theological and 
moral questions to an eager audience. Listeners consisted prima- 
rily of mainstream moderate Catholics who may not have agreed 
with all of his views but enjoyed Father Al's casual style of presen- 



Human Sacmpice 147 

tation and the interesting topics he explained. Kunz made a point 
of presenting both sides of an issue before he expressed his opin- 
ion. J 

"Father Al also advised priests and bishops across the nation on 
topics ranging from marriage annulments to the enigmatic proph- 
ecies of Fatima, which are based on three children's visions of the 
Virgin Mary in Portugal in 1917. Kunz held an open-air funeral for 
an aborted fetus at St. Michaels in the early '90s, holding a burial 
at the feet of a Fatima statue that stands a few yards from a 
women's clinic, an act that attracted a great deal of media atten- 
tion. 1U 

Father Alfred Kunz was the last person on earth the Catholic hier- 
archy in Wisconsin would have wanted to pry into their private 
affairs. Nonetheless, as rumors concerning pedophile and satanic 
priests began to increase, Kunz started to swap stories he heard 
with Father Fiore. 



Exposing the Cabal 

Sensing the discomforting secrets within the bosom of the 
Church, the two curates collaborated to gather information about 
pedophile priests who were practicing Satanism and the church 
leaders who protected them. Fiore's old friend Father Malachi 
Martin also joined this information-gathering process — primarily 
by phone and mail contact — in hopes of collecting enough hard 
proof to bring cases to the legal authorities. 

To this end Martin elicited the help of this author in 1996 con- 
cerning the Boston cases of SRA — which, at the time, had proved 
to be a dead end, as the church had strict legal confidentiality 
agreements with all parties involved, forcing them to remain 
silent. This had caused me to have grave doubts about the reality 
of the cult Father Malachi spoke of. Kunz, Fiore, and Martin 
joined forces and networked with dozens of other researchers 
around the world in hopes of accumulating a strong enough data- 



148 lucipeu's lodge 

base of pervert priests and their victims to take these cases to the 
popular media and legal authorities sometime in 1998 or 1999. 
However, the three men faced harsh resistance from many quar- 
ters when they began their research. 

Some of the victims the investigating priests had initially tapped 
to come forward in the media had settled their cases with signed 
gag orders never to discuss their abuse with anyone for any reason. 
The constant re-assignment of the depraved priests also made 
keeping track of them virtually impossible. For example, Bishop 
McCormick of Boston had a series of safe houses where these 
priests would hide until the smoke cleared. Just after a predator 
priest was removed, the Chancery would begin a period of negoti- 
ations with victims' families, offering large cash settlements in 
exchange for silence. After a short period the offending priest 
would be relocated to an unsuspecting parish as far away as possi- 
ble from the last assignment. Then the cycle would begin again. 
These huge payments reached a crescendo in the 1990s when 
church pay-offs to victims amounted to over one billion dollars. 

Over the years Kunz, Fiore, and Martin received anonymous 
death threats on a constant basis. Martin was sent death threats by 
telephone, mail, and by strangers in the street. This led to his ask- 
ing the concierge in his building to call up and confirm the iden- 
tity of any visitors and tell Martin the number of people asking to 
see him. This also caused Martin to rarely go out alone. The 
threats became more and more of a problem after his hugely suc- 
cessful radio stints on the Coast to Coast radio show with Art Bell 
in the mid 1990s. Martin was Bells number one ratings-grabbing 
guest on the number one late night talk show. The popular pro- 
gram stimulated Martins old readership to revisit his books and 
also introduced him to a whole new generation of younger readers 
who sought out the elder Catholic thinker as a spiritual advisor. 
Martin also spoke of his work exposing the pedophile ring in the 
Church. Martins claims stirred the anger of church officials and 
many denounced Martin and ignored his claims of a conspiracy of 
priest child rapists. 

Fiore and Kunz also began to feel the pressure generated by Mar- 



Human Sacmpice 149 

tins expose of the Catholic devil- worshiping cult, as it was public 
knowledge that they all worked together in this research. They 
were both threatened on several occasions in a variety of ways. 
Fiore was harassed by telephone and ordered to stop researching 
and speaking on the sex-ring or he would face certain death. 
According to an interview with Father Charles Fiore and this 
author in 2003, these threats increased when conclusive evidence 
emerged of Milwaukee Archbishop Rembert Weakland s opera- 
tion of a network of pervert priests who were sexually abusing 
parishioners. 

At the time Weakland, had only one potential enemy whose word 
could expose him as a covert homosexual. That man was Father 
Alfred Kunz, whose weekly radio show carried great weight with 
Wisconsin's Catholic population. Father Al's weekly radio pro- 
gram afforded Kunz direct access to the people on a wide grass- 
roots level, thus eluding the clutches of diocesan censorship. 

Unlike the Catholic media, which quickly squelched unflattering 
testimonies about churchmen, Kunz was known to attack those in 
the hierarchy with whom he found fault. According to a telephone 
interview with Father Fiore conducted by the author in February 
2002, Kunz was debating whether or not to expose Weakland and 
certain other American Cardinals and Bishops, as doing so might 
compromise confidential reports given to him by various victims. 
He was considering whether to announce that Weakland was a 
practicing homosexual involved in protecting a ring of pedophile 
priests. 

The two priests gathered information and sent it to Father Martin 
in New York City, considering this to be the safest location, since 
it was far from Wisconsin. Many of these files contained the 
names of victims who had signed gag orders. The three decided 
that their files would never be released and that Fiore would take 
over Kunz's radio show and confront Weakland. Father Charles 
was much more adept at confrontation and would make harsh 
accusations on the radio, but without naming names, and letting 
enough slip so that the mainstream media would pick up the story 
and begin their own independent investigation. It was agreed that 



150 lucipen's lodge 

any and all files concerning Weakland would be kept by Malachi 
Martin and deposed of with the rest of Martins private papers 
after the Irish priest's passing, in order to protect sources who had 
signed confidentiality agreements which they later broke by talk- 
ing to Kunz and Fiore. 

Martin's set of private files contained the names and addresses of 
various victims of possession, and people who had been sexually 
abused by clerics as well as people involved in blood drinking cults 
and other even stranger cases. Malachi Martin ordered that these 
files be destroyed upon his death so that the real life identities of 
these people would never be made public. These included the files 
containing the real life names of the victims of Archbishop Weak- 
land. These files were eventually destroyed by his landlady after 
Martin's death in 1999. 

Kunz and Fiore wanted as much information as possible before 
taking on the liberal bishop on public radio. When Martin went 
on mainstream shows like Art Bell he was legally advised not to 
mention any particular church big-wigs involved in the satanic 
pedophile cult in order not to compromise the identities of infor- 
mants, most of whom had signed confidentiality agreements with 
the Church. 



The Immolation of Father Kunz 

On March 3, 1998 Father Fiore was the last person to see his friend 
Father Al Kunz alive. They had just driven 70 miles back from 
Monroe, Wisconsin during a light snow, where Our Catholic Fam- 
ily was being taped. It was decided that Fiore would take Kunz's 
place at the microphone from that night on. Kunz also received 
more and more menacing threats as plans for Fiore to take the 
show leaked out to the general population. Kunz feared for his life 
and that of his siblings in Wisconsin. Father Fiore had no such res- 
ervations and remembered Kunz beaming with joy at Fiore s pres- 
ence in the studio, but also recalled Kunz's uncharacteristic 
preoccupation. Kunz later recounted the final night of Kunz's life: 



Human Sacmpice 151 

"It was a beautiful night — one of those clear, cold March 
nights where the snowflakes melted on the pavement. And 
about half-way home, he just clammed up. I could see his 
expression in the light from the dashboard. And, eventually, I 
said to him, Al, you've been a good friend for so many years.' 
There was a long pause, then I said, Al, you know, I really do 
love you." 

"And then I looked up, and his eyes were filling with tears. All 
he could say was, 'I know, I know." 

"The two priests hadn't eaten in hours by the time they 
reached St. Michael. When Fiore dropped Kunz off at around 
10, he called after him amid the dusty snow: 'Hey, Al, be sure 
to get yourself a piece of cheese or something.'" 



"I think he said something like, 'I will, I will,' Fiore 
recouni 



ited." 1 



The time was 10:00 p.m. We know Fr. Kunz was still alive at least 
until 10:30 since he held a telephone conversation with a friend at 
that time. 

"On the morning of March 4th, the first Wednesday in Lent, a 
young teacher arrived at Fr. Kunz's place at 7 a.m. He found 
Father Kunz lying face down in a pool of his own blood on the 
floor of classroom corridor of St. Michael's school wing. His 
throat had been cut and he had been left to die. Typically, in the 
case of a traumatic attack in which the victim's heart continues to 
beat rapidly, the body surrenders blood rapidly, and Fr. Kunz 
might have lost consciousness in as little as two to five minutes, 
dying of insufficient blood and heart failure shortly thereafter." 12 

"After finding the body and calling 911, the teacher underwent 
extensive police questioning and was old he was free to go and 
they left him wrapped in a blanket. He stood together with other 
stunned parishioners in the Dane Village Hall across the street 
from St. Michael's Church. Father Fiore was cleared of all suspi- 
cion after an intensive investigation of the murder. Crime scene 



152 lucipen's lodge 

analysis places Kunz's death closer to 10 p.m., March 3, than to 7 
a.m., March 4, when his body was discovered. It was Fiore who 
formally identified the victim at the scene for the press." 13 



Calf Mutilation 

"As mayhem broke out at the crime scene on that horrible morn- 
ing, Larry Wagner found a mutilated calf on his fathers farm out- 
side of Middleton — just 15 minutes away from Kunz's dead body. 
With its throat slashed and blood drained into a milk pail, the calf 
also had its hind legs cut through at the pelvis, Wagner said. The 
legs "were cleanly, almost professionally cut off," Wagner 
recounted. "You would have to know what you were doing." Wag- 
ner discovered the mutilated calf about 7:30 a.m. while driving on 
his fathers farm at 7432 Schneider Road. While driving past 
wooden calf hutches, his eyes were attracted by the redness of the 
wood. He found about an inch of blood congealed at the bottom 
of the milk pail. The missing calf legs were nowhere to be 
found." 14 

"It was quite shocking to me and my dad," Wagner said. "Its a 
violation. It scared my mother. It's a waste of an animal." 15 

"The Dane County Sheriff's Office launched an investigation of 
the mutilation. The calf hutches were located in plain view of 
Schneider Road and about 100 yards from the home of Robert 
Wagner, who owned the farm where his son worked. Larry Wag- 
ner said he could not venture a guess why someone would want to 
mutilate a defenseless caged animal." 16 

"According to police reports the mutilation happened between 10 
p.m. March 2 and 4 a.m. March 3, nearly the exact time frame of 
Kunz's murder. The caged animal's throat was slit, but, unlike 
Kunz, its genitals were sliced off. The senior Wagner told police it 
was probably the work of a cult in the area. Calf mutilations are 
the calling card or "signature" of Satanists." 17 



Human Sacrifice 153 
Who Killed Kunz? 

Father Fiore was dumbfounded that the murder of Kunz occurred 
the same night that he took over at the Catholic Family Hour. It 
was common knowledge that the show would take on a new twist. 
Martin was a regular guest on the show and Fiore was adamant 
about exposing cardinals, bishops, and priests when he took over 
at the microphone. Fiore planned to ease into the show and then 
start dropping hints on the air about the pedophile ring of satanic 
priests over the next few weeks. However, the events of March 4, 
1998 put a damper on their plans and made Fiore fear for his life. 

Police began an investigation of the murder which continues to 
this day. Several FBI profilers have made the following observa- 
tions (among others) about the case: 

• The offender showed "obvious rage," and the likely motive 
was related to jealousy, revenge, betrayal, or something else 
very personal .... 

• The weapon might have a connection to the killers 
employment or hobby, and is one the killer feels comfortable 
using. . . . 

• The killer is a white male, probably in his late 20s or older. 
The age estimate is in keeping with the killers lack of panic 
after the murder. . . . 

• Kunz's murderer was probably employed full time — nothing 
of value was taken from the scene — with at least a high school 
education and no extensive criminal record. . . , 18 

Consequently, Kunz was probably killed neither by a professional 
hit man nor by someone acting in a fit of rage, but by a deliberate, 
premeditating assassin who was not a career criminal. The muti- 
lated calf was the calling card of some cult which sought to kill 
Kunz and silence any allies by inducing fear. There had been 
rumors that Kunz was romantically involved with a female parish- 



154 lucipen's lodge 

ioner and that his death may have been the result of an angry hus- 
band. However, there is no solid evidence that Kunz had any such 
affair, nor does his murder bear the signs of most rage murders. 
Murders classified as "crimes of passion" usually involve forms of 
bludgeoning, but Kunz's death had the clear, calculated marks of 
an experienced, though not professional, killer. Such a murderer is 
more likely to have been a member of a Satanic cult than a highly 
trained assassin or an jealous husband. 

"The nature of the fatal wound also bore the characteristics of a 
satanic cult murder. In various secret societies, rituals involve cer- 
tain oaths and penalties for anyone who exposes the operation of 
the cult, including outsiders. The most common of these penalties 
involves the betrayer having his throat slit. Such fraternal organi- 
zations maintain their power over members through ritual pro- 
gramming and do not tolerate security breaches. Examples of this 
can be found in Illustrations of Freemasonry, by Captain William 
Morgan, a book which exposed many of this fraternity's secret 
inner workings. Its author was likewise murdered and found with 
his throat slit, his body floating in a river. This act caused outrage 
in America in the 1830s and led to the founding of first third party 
in the American political system, in opposition against this ritual 
killing — 'the Anti-Masonic Party.'" 19 

There is no absolute proof that a Satanist killer employed by the 
secret sex cult within the Church had Kunz ritually immolated, 
but the evidence points in this direction. The fact that no suspect 
has been found further fuels the theory that Kunz's killer was a 
well-rehearsed assassin who mutilated the calf as a signature ges- 
ture to scare off all future investigators. 

"In an interview six weeks after Kunz's murder, Martin swore he 
had inside information that the killing was the "signature" work of 
'Luciferians.' He also insisted that Kunz had either assisted in sev- 
eral exorcisms or performed them at St. Michael church, consult- 
ing with Martin often." 20 

"What Luciferians resent is interference with someone they regard 
as theirs," Martin stated in 1998, adding that his friend believed 



Human Sacnipce 155 

his life was in danger in the weeks before his death. "We are all 
convinced beyond anything that he was killed in hatred of the 
faith as punishment and as an example for the rest of us." 21 

"Kunz's parishioners described a man "who looked like the very 
essence of evil" sneering from a back pew at Kunz during Mass 
shortly before he died. However, no leads have turned up. No one 
has been arrested in the calf case either. But when reviewing the 
situation just before the murder, some strange facts emerge." 22 

"Martin began a monthly newsletter in October 1997 and began 
attacking the prelate of L.A., Cardinal Roger Mahoney. Martin 
also had information concerning victims in California who had 
suffered from Mahoney's protection of child molesting priests, 
which he did not publish due to gag orders. Fr. Martin began bait- 
ing the prelate by name in the February 11, 1998 newsletter. Kunz 
was finalizing his plans to turn the radio show over to Fiore and 
have him begin criticizing various prelates on theological grounds 
and hinting at their complicity in Satanist run pedophile cults. In 
less than one month Kunz lay dead in his church." 23 

After Kunz died, Malachi Martin — who had endured years of car- 
diac problems — saw his health deteriorate further until his passing 
in July 1999. Father Charles Fiore likewise suffered ill-health just 
after the murder, and Kunz's passing may have adversely affected 
him physically. He was unable to assist in the exposure of the 
priest pedophile ring which emerged with the Boston Globe piece 
in January 2002. Father Fiore left this world in March of 2003, not 
long after speaking on the telephone with the author of this work. 
In that conversation he requested that I look into the Kunz mur- 
der after defending Malachi Martin against critics on A Closer 
Look radio show hosted by Michael Corbin. 

Archbishop Weakland and Cardinal Mahoney attended a sympo- 
sium at Notre Dame in December of 2001. That is the last time 
they would meet as reigning prelates in the Roman Catholic 
Church. Martin, Fiore, and Kunz were to be vindicated in their 
efforts to expose the pervert cult that had stolen the church from 
the faithful. 



156 lucipen's lodge 

"In May 2002 a new lawsuit was filed against the head of the larg- 
est Roman Catholic diocese in the United States by four men who 
said that a priest sexually molested them when they were boys. 
The men accused the Archbishop of Los Angeles, Roger Mahony, 
of conspiring to commit fraud and obstruct justice by covering up 
the activities of the pervert priest, Father Michael Baker." 24 

"They also allege that the Los Angeles Archdiocese and the church 
acted as a criminal enterprise' in covering up the abuse." 25 

This was only the latest blow to the Roman Catholic Church, 
which had already been engulfed in countless scandals over sexual 
abuse of children by its priests. 

"Cardinal Mahoney himself has been accused of sexual miscon- 
duct with a teenage schoolgirl. He strongly denies the allega- 
tions. zo 

"In 2003, Weakland was forced to resign his office in a gay sex 
scandal. Paul Marcoux, a 53-year-old former theology student at 
Marquette University in Milwaukee, said the archbishop sexually 
assaulted him more than 20 years ago when he went to Weakland 
for advice about going into the priesthood." 27 

Weakland, along with the Archdiocese, later paid Marcoux 
$450,000 to sign a settlement agreement in which he agreed to 
take no further action regarding his allegations. He also vowed to 
seal his lips. According to the agreement, obtained by ABC News 
Weakland denied the allegations. The deal was hammered out 
four years ago by the archbishop, Marcoux, and their respective 
lawyers. 

"Tve been involved in the cover-up. I've accepted money to be 
silent about it,' Marcoux told reporters." 28 

Neither Weakland nor the Archdiocese would comment on the 
allegations, but the Archdiocese released a statement, after the 
ABC News report aired on Good Morning America. Weakland also 
asked that the Vatican speed up his resignation, which was already 



Human Sacmpice 157 

in the works because he had turned 75. After Weakland resigned, 
he refused to speak on the matter, claiming to be under a gag 
order: 

"Because I accept the agreements confidentiality provision,' 
Weakland said in the statement, 'I will make no comment about 
its contents,' Weakland said." 29 

"No one has yet been charged in the murder of Father Alfred 
Kunz, and the Dane County investigators are at a loss to produce 
a suspect. Perhaps they have been looking in the wrong place. In 
2001, before the sex scandal in the church broke and forced the 
resignation of such church leaders as Law and Weakland, writer 
and researcher Chuck Nowlen asked Dane County Sheriff Hamb- 
lin if he thought someone in the Vatican could be behind the kill- 
ing of Father Kunz. Hamblin hesitated and then said something 
quite chilling in retrospect: 'One thing I sure don't want to see is 
an article that slams the Church.'" 30 



Notes 

1-5 Paraphrased or paraphrased and quoted from "The Assassination 
of Christ's Hero," by Fr. Malachi Martin, St Michaels Sword: Father 
Malachi Martins Monthly Newsletter, vol. 1, no. 5, March 12, 1998; 
http://www.starharbor.com/fr_martin/mar98.html. 

6-7 Paraphrased or paraphrased and quoted from "Fr. Charles Fiore: 
1934-2003; Good- Bye, Father Paulinus. We will Miss You," by John 
Vennari; http://www.catholictradition.org/cfn-fiore.htm. 

8 Paraphrased or paraphrased and quoted from "The Devil and 
Father Kunz," by Chuck Nowlen, Las Vegas Weekly, April 12, 2001; 
http://www.lasvegasweekly.com/features/the_devil.html. 

9 Http://www.angelfire.com/oh/jude3and4homepage/masonry.htm. 
10 - 18 Note 8, ibid. 



158 lucipen's lodge 

19 Paraphrased or paraphrased and quoted from "Freemasonry," St. 
Jude's Defense of the Word; http://www.angelfire.com/oh/jude3and4 
homepage/masonry.htm. 

20-22 Note 8? ^id. 

23 Note 1, ibid. 

24-26 Paraphrased or paraphrased and quoted from "U.S. Archbishop 
Faces Fresh Abuse Claims," BBC News, May 21, 2002; http://news. 
bbc.co.Uk/1/low/world/americas/1999789.stm. 

27 Paraphrased or paraphrased and quoted from "Double Standard 
Update: Weakland Finally Falls," by Christopher A. Ferrara, Fatima 
Retro-Perspectives; http://www.fatima.org/review/perspective222.htm 

28-29 p ro m "Milwaukee Bishop Settles Sex Suit," Associated Press, 
May 23, 2002; http://oaktree.cbsnews.com/stories/2002/05/24/nation 
al/main5ioo55.shtml. 

30 Note 8, ibid. 



9 



Saranic Rirual Ahuse 
and Bnainwasbing 



"when the utah police located and questioned a kidnapped 
fifteen-year-old girl who was walking with her abductors she gave 
a strange reply. After the policeman told the girl you are Elizabeth 
Smart,' she replied 'Thou Sayest,' and seemed to want to remain 
with her captors before she burst into tears and admitted after 
about 45 minutes of questioning that she was the missing teenager. 
Elizabeth was in fact quoting a Biblical passage where Jesus rebuffs 
Pilate when the Roman Governor asks Him if He is the King of 
the Jews." 1 

"On the way to the police station Elizabeth did something quite 
unexpected. She began to defend her abductors, claiming that she 
did not want them to get into trouble or go to jail. "What's going 
to happen to them?" she asked in a solicitous tone. Evidently the 
pretty teenager was not as concerned about her parents or siblings 
as she was about her kidnappers." 2 

"Elizabeth was abducted by an excommunicated Mormon named 
Brian David Mitchell and his wife Wanda Barzee, who lived a 
cult-like existence. Mitchell envisaged himself as a prophetic and 
at times Messianic figure. In his deranged world he came to the 
conclusion that Elizabeth Smart had been divinely ordained to be 
his second wife after he completed some minor repair work at the 
Smart home. After Mitchell captured Elizabeth at knife point by 
cutting a window screen and entering her bedroom, he took her 



160 lucipen's lodge 

on a seven-month sojourn, passing through a strange world of 
homelessness, preaching, and begging, the details of which are 
only slowly emerging in the popular media." 3 

"The fact that Elizabeth defended her captors comes as no surprise 
to the psychiatrists, criminologists, and military psychologists 
who reviewed the case. It became apparent that Ms. Smart had 
been brainwashed by Mitchell to react in certain ways in the event 
she were ever taken by the police. The uncanny mental control 
Mitchell exerted over the teenager was achieved via various tech- 
niques used by captors to manipulate the behavior of their prison- 

"4 
ers. * 

"Rarely does the popular media ever ask what brainwashing really 
entails or how this process operates. It seems to be a given and 
accepted explanation for a wide variety of unusual human actions. 
Everything from the 911 attacks to the actions of the D.C. sniper, 
teenager John Malvo, have been attributed to forms of brainwash- 
ing. ^ 

For a better understanding of this phenomenon we shall divide 
our subject into two subgroups for examination: brainwashing 
(which will focus on the process used by individuals and certain 
groups) and mind control (a method used by government security 
services to control the actions of agents and captives). Of course, 
the two suggested definitions are not absolute, as these categories 
may intersect in many areas. 



Brainwashing 

Brainwashing has been defined as "intensive, forcible indoctrina- 
tion, usually political or religious, aimed at destroying a persons 
basic convictions and attitudes and replacing them with an alter- 
native set of fixed beliefs. The application of a concentrated means 
of persuasion, such as an advertising campaign or repeated sugges- 
tion, in order to develop a specific belief or motivation." (Ameri- 
can Heritage Dictionary) 



Saranic RiruaL Abuse and Bnainw ashing 161 

"Contrary to what one might expect, the term brainwashing itself 
comes not from psychology, psychiatry, or any of the social sci- 
ences, but from the world of journalism. During the Korean War, 
Edward Hunter, a British journalist, in a book entitled Brainwash- 
ing in Red China (19 51), coined the word "brainwashing" to char- 
acterize the process by which American POWs became 
Communists. In Hunter s reckoning, US servicemen who became 
Communists and refused to come home were in reality being 
manipulated by a series of psychological techniques directed at 
making the POWs attack themselves and their country against 
their will. This process is induced by a variety of procedures 
involving torture, sleep deprivation, hypnosis, drugs, and threats, 
as well as rewards for compliance." 6 

Two of the primary elements of brainwashing are illustrated here. 
Isolation from normal contacts, like family and friends, combined 
with intimidation, will eventually cause some subjects like the US 
servicemen to comply with the thought processes prescribed by 
the captor. Oddly, this state of affairs can even emerge when the 
subjugator does not intend or expect a brainwashing process to 
occur as in the following example: 

In 1973, four Swedes were held in a large cash vault for six days 
during a foiled bank robbery attempt. Strangely, the hostages 
became attached to their captors, a phenomenon dubbed the 
"Stockholm Syndrome" after this event. As bizarre as it seems, 
the women began to resist being rescued. After the police 
ended the siege and arrested the robbers the women defended 
them and refused to testify against the criminals. The former 
hostages hired a defense lawyer to defend the jailed robbers 
and began to raise money for the trial. The four women 
regularly visited their one-time captors in prison, and it is 
reported that one of the former hostages even became engaged 
to one of the imprisoned criminals. Why would she not only 
forgive but betroth herself to a vicious bank robber who came 
so close to executing her in the bungled burglary attempt? 
How can such irrational and destructive behavior on the part 
of these normal women be explained? 7 



162 lucipen's lodge 

"According to psychologists, one of the means abused victims 
resort to in order to endure violence is to bond with their abusers. 
The most notorious instance of this phenomenon came when 
heiress Patty Hearst, after her kidnapping by the Symbionese Lib- 
eration Army, renamed herself Tanya and joined their ranks, par- 
ticipating in a number of bank robberies. 8 The Stockholm 
Syndrome is an emotional disturbance, a sick union of co-depen- 
dence between the captured and the subjugator, that develops 
when the latter threatens the life of the victim, deliberates, and 
then chooses not to kill the prisoner. The relief that ensues from 
the removal of impending death generates intense feelings of grat- 
itude and awe that combine to make the captive reluctant to dis- 
play negative attitudes toward the captor." 9 

"It is this psychological dynamic, centering on gratitude and relief 
in the face of acute danger, that leads former hostages to play 
down the damage done them and decline to cooperate in prose- 
cuting their former oppressors. The victims sense of naked sur- 
vival outweighs his/her impulse to hate the person who has 
created the predicament. The victim comes to see the captor as a 
good guy and even as a 'savior.' At this juncture the victim is cer- 
tainly 'brainwashed' in the sense that he/she is exhibiting behavior 
and expressing opinions contrary to the beliefs he/she held before 
capture. Patty Hearst was a young college student from an aristo- 
cratic background; robbing banks to fund Marxist revolutionaries 
was definitely not a behavior she endorsed before her capture." 10 

According to authorities, this condition occurs in response to the 
four specific conditions listed below: 

• A person threatens to kill another and is perceived as having 
the capability to do so. 

• The victim cannot escape, so her or his life depends on the 
threatening person. 

• The threatened person is isolated from outsiders, so that the 
only other perspective available is that of the threatening 
person. 



Saranic RiruaL Abuse and Bnainwashing 163 

• The threatening person is perceived as showing some degree 
of kindness to the one being threatened. 11 

It takes only 3-4 days for the characteristic bond of the Stockholm 
syndrome to emerge when captor and captive are strangers. After 
that, research shows, the duration of captivity is no longer rele- 
vant. It is no wonder then that Elizabeth Smart defended her 
abductors and seemed more concerned with their well being than 
her own or that of her biological family. 

This sort of brainwashing seems to be effective on children; it is 
unknown how successful such a method would be on a discerning 
adult. It is really a novel phenomenon which is only starting to 
studied by social scientists and law enforcement officials. 

The pervert Fr. Sean Fortune studied psychology and read books 
on brainwashing and thought control while a young seminary stu- 
dent; this suggests that the satanic pedophile cult in the RRC 
encourages their priests to be well-versed in the methods of 
manipulating the behavior of their victims. 



Mind Control 

Robert Anton Wilson explored the phenomenon of mind control 
when he researched the CIAs great but shocking experiment in 
mental indoctrination and behavioral manipulation called the 
MK-ULTRA program: 

"The origins of MK-ULTRA go back to WWII, when the 
U.S. Army began researching barbiturates and marijuana as 
aids to interrogation. George Eastbrooks was a leading 
proponent of hypnosis as the key to interrogation and general 
mind manipulation of all sorts, and in 1971 he said he used 
hypnosis to create multiple personalities for military 
intelligence purposes. 



164 lucipen's lodge 

"After the Korean War, the CIA began MK-ULTRA as a top 
secret effort to discover the best techniques, or combinations 
of techniques, to alter minds in any way desired. Hypnosis, 
drugs, newer and more complex than barbs and pot, psycho- 
surgery, and various attempts at a 'truth serum' were all 
extensively investigated. One aim was to extract information 
from captured enemies; another, equally important, was to 
create agents with so many levels of mental control that they 
could not have information tortured out of them or even, in 
some cases, be aware that they were carrying secret 
information. 

"Research moved on to include LSD, ketamine, psilocybin, 
and the implanting of electrodes in the brain. Lobotomy was 
tested, along with electroconvulsive shock. One researcher 
believed that total mind control could be achieved by 
combining electroshock, LSD, and having the subjects own 
voice played back through headphones. That sure sounds like 
it would fry your brain. . . ," 12 

Wilsons basic analysis touches upon several important issues relat- 
ing to mind control. The central issue concerns manipulating a 
subject in such a way as to make him/her behave against their will 
and even to sacrifice their own life in the process. This is really the 
heart and soul of mind control programs. The ability to program a 
subject to undertake actions that are contrary to their beliefs is 
incredible and would be a huge boon to government security ser- 
vices. The complex methods to achieve this end are relatively inex- 
pensive. 

The chronicling of the Stockholm Syndrome, combined with the 
recent indications that priests used techniques similar to brain- 
washing to control the behavior of children, demonstrates how 
susceptible humans are to programmed conditioning by authority 
figures. 

It is not too far a leap to conclude that highly funded mind con- 
trol experiments like the MK-ULTRA program would have 
achieved great success, considering how vulnerable the human 



Saramc RiruaL Abuse and Bnainwashing 165 

psyche is to different forms of environmental management. 
Rumors abound that various techniques of ideological mind con- 
trol go back to the Persian Assassin leader Hassan-al-Sabah, who 
used drugs to manipulate the behavior of his fanatical soldiers in 
the twelfth century. Such romantic notions seem appealing, but it 
is unclear whether mind control actually begins with Sabah. Wil- 
son traced the current government mind control experiments to 
the U.S. Army during WWII. The concept of mind control was 
popularized by the book and film The Manchurian Candidate, 
which gave a fictional depiction of the process among US POWs 
during the Korean Conflict. Most Westerners' general under- 
standing of the process of mind control comes from this film. 

However, years before The Manchurian Candidate, the nature of 
mind control via hypnosis and drugs was being explored in the lit- 
erary imaginings of Sax Rohmer, author of the Fu Manchu series 
of racist pulp fiction books. In one such book, President Fu Man- 
chu (1936), the Chinese villain attempts to influence the US Presi- 
dential election. As part of that plot, a gangster's bodyguard is 
drugged and hypnotized into committing murder at a given sig- 
nal: The Manchurian Candidate 50 years before the actual novel! 
The scene, from the frontispiece, describes an actual brainwashing 
procedure: 

"The snaky yellow fingers of Dr. Fu Manchu held a needle 
syringe. He made a quick injection and studied the motionless 
man before him. Then, with a delicate atomizer, Dr. Fu 
Manchu shot sprays up the left and right nostrils of the 
unconscious victim." 

"Ten seconds later Herman Grosset sat suddenly upright, 
staring wildly ahead. His gaze was caught and held by green 
compelling eyes only inches from his own." 

"'You understand?' the strange voice spoke slowly: 

"The word of command is Asia!" 

"'I understand,' Grosset replied." 

'The word,' Dr. Fu Manchu intoned hypnotically, "is Asia." 



166 lucipen's lodge 

"'Asia,' Grosset echoed." 

"'Until you hear that word?' the voice seemed to come from 
the depths of a green lake, 'forget, forget all that you have to 
do.'" 

1 have forgotten. 

"But when you hear the word?" 

"I shall kill!" 13 

"Sax Rohmer s strange career revolved around the Yellow Scare 
racist doctrine popularly promoted by the Western powers as a 
means to justify the subjugation of East Asia by Franco-Anglo- 
American interests. Rohmer s depiction of East Asians as being 
conniving, secretive plotters fit perfectly into the propaganda pro- 
gram initiated by the West. In his writing Rohmer may have been 
repeating stories he had heard concerning the nature of mind con- 
trol from various British intelligence agents. Rohmer s interest in 
mysticism and the occult caused him to join the occult organiza- 
tion of the Hermetic Order of the Golden Dawn, which included 
such members as William Butler Yeats and the British intelligence 
agent Aleister Crowley. Crowley worked for both British and 
American intelligence during WWI and WWII and may have 
been privy to brainwashing techniques." 14 

This scenario suggests that the intelligence services were involved 
with overt forms of mind control over 50 years before the MK- 
ULTRA program was initiated by the CIA. Rohmer either merely 
repeated what he heard or was somehow involved. 



Elizabeth Smart and the Underground Stream 

Now that a general background to the phenomenon of brainwash- 
ing and mind control has been given, we may revisit the case of 
Elizabeth Smart. Her ordeal can explain a great deal about the 
dynamics of the Catholic SRA crisis. Some close similarities can 
be seen between the Smart case and that of the victims of Father 



Saranic RiruaL Abuse and Bnauw ashing 167 

Robert Meffan. Brian David Mitchell abducted Elizabeth and 
held her captive, telling her that he was Jesus Christ and that she 
was his bride. The Mormon Church had expelled Mitchell many 
years before for making such strange claims. In fact, it is part of 
the theology of this American-founded church that Jesus had a 
wife and children. The Church of Latter Day Saints' spiritual 
beliefs are really not too far away from Mitchell's Messianic claim. 
A brief review of what the Mormons really believe will illustrate 
this fact. 

"On March 15, 1842 a religious leader from Vermont was initiated 
into a Freemasonic Lodge and received the third degree of this fra- 
ternity. Some 12 years earlier, on April 6, 1830, he claimed to have 
received a Divine Revelation that led him to form a new Church. 
This new Mason's name was Joseph Smith, and the church he 
founded became known as the Church of Jesus Christ of Latter 
Day Saints, popularly known as the Mormons. Unbeknownst to 
most Americans, some of the well-dressed young men who come 
to their door to preach believe that they are direct descendants of 
Jesus Christ. For it was after his initiation into this fraternity that 
Smith began to believe he was of the House of David and that this 
entitled him to ultimate political power." 15 

Smith seems to have taken this belief quite seriously. Having 
announced his candidacy for the Presidency of the United States 
in 1844, he had his closest followers secretly anoint him "High 
Priest and King of Israel" and petitioned Congress for the right to 
form his own private army of 100,000 Mormon soldiers. 16 Smith 
also sent out private ambassadors to England, France, and Russia 
as if he were a sovereign ruler. Of all his royal talk, Smith's most 
terrifying statements about his Divine Right to rule come circa 
1844, when he claimed "I am above the Kingdoms of this world, 
for I have no laws," and that the "government of God [Mormons] 
must eventually replace the governments of the world, including 
the USA." 17 Joseph Smith saw himself as the rightful monarch of 
the Earth, owing to his status as blood descendent in the line of 
David and Jesus. 

In their Patriarchal Blessing, Mormons are informed that they are 



168 lucipen's lodge 

descendants of the twelve tribes of Israel and that some of them 
may even be the direct descendants of Jesus Christ. 18 The tight 
veil of secrecy covering Latter Day Saint s theology has hidden this 
genealogical claim of the Mormons from the public eye. However, 
various statements show that LDS leaders have in the past claimed 
to be directly related to Christ and we can infer that Smith himself 
held this belief and appropriated it from the Freemasons. 19 As will 
be demonstrated in the next chapter, the Freemasons received the 
idea that members were related to Jesus from a medieval heretical 
sect. 

Likewise, the founding Apostle Orson Hyde taught in 1853 that 
the early Mormons were directly descended from a married Jesus 
Christ. 

It will be borne in mind that once on a time, there was a 
marriage in Cana of Galilee; and ... it will be discovered that 
no less a person than Jesus Christ was married on that 
occasion. ... At this doctrine the long-faced hypocrite and the 
sanctimonious bigot will probably cry, blasphemy! How much 
soever of holy horror this doctrine may excite in persons not 
impregnated with the blood of Christ, and whose minds are 
consequently dark and benighted, it may excite still more 
when they are told that if none of the natural blood of Christ 
flows in their veins, they are not the chosen or elect of God. 
Object not, therefore, too strongly against the marriage of 
Christ. ... Is there no way provided for those to come into 
this covenant relation who may not possess, in their veins, any 
of the blood of Abraham or of Christ? Yes! By doing the works 
of Abraham and of Christ. . . . 20 

LDS Apostle Heber C. Kimball also claimed that some of the 
LDS apostles were descended from Jesus in 1857: 

Are you ever going to be prepared to see God, Jesus Christ, 
His angels, or comprehend His servants, unless you take a 
faithful and prayerful course? Did you actually know Joseph 
Smith? No. Do you know brother Brigham? No. Do you know 
brother Heber? No, you do not. Do you know the Twelve? You 



Saranic RiruaL Abuse and Bnainwasbing 169 

do not, if you did, you would begin to know God, and learn 
that those men who are chosen to direct and counsel you are 
near kindred to God and to Jesus Christ, for the keys, power, 
and authority of the kingdom of God are in that lineage. 21 

LDS Apostle Rudger Clawson recorded the following in his diary 
for July 2, 1899: 

This being the day for the Solemn Assembly called by the First 
Presidency, a large number of brethren were admitted to 
temple at 10 o'clock. . . . There were about 700 present. . . . 
President Snow read Sec. 86, Book of D.&C. Said, we are the 
sons and daughters of God, and descendants of the prophets 
and apostles. . . . What I say is as true as God lives. . . . Recess. 
Lunch was served. ... At about 5 o'clock meeting was resumed 
in the Celestial and Terrestrial Rooms. Instructive remarks 
were made by the following brethren upon the law of tithing: 
LeRoi Snow, Apostle Geo. Teasdale and Pres. Jos. F. Smith. . . . 
Pres. Geo. Q. Cannon also spoke upon the law of tithing. 
Among other things [he] said, there are those in this audience 
who are descendants of the old 12 Apostles and, shall I say it, 
yes, descendants of the Savior himself. His seed is represented 
in this body of men. 22 

"It has been reported that the LDS Temple in Saint Louis actually 
has a huge genealogical chart in its Temple which depicts the 
bloodline of Jesus and Mary of Bethany passing through the royal 
houses of France to the rest of the ruling families of Europe down 
to contemporary Mormon leaders. 23 

"This notion that certain men are of the bloodline of Jesus is what 
prompted the early Mormons to practice polygamy, believing that 
they were spreading the seed of Christ by fathering many children 
with many wives. Although the Church of Latter Day Saints offi- 
cially banned polygamy in order to win statehood for Utah, many 
Mormons still secretly practice it or have joined the Fundamental- 
ist Church of Jesus Christ of Latter Day Saints — a bigamy-toler- 
ant cult — which dominates Colorado City, Arizona and its 
adjacent counterpart, Hildale, Utah. This region forms the center 



170 lucipeu's lodge 

of the American polygamist movement. Together they have 
10,000 members. The leader of this sect, Rulon Jeffs, has an esti- 
mated 35 to 75 wives and countless children." 24 

Many of the earliest Mormon leaders were Masons, such as 
Josephs brother Hyrum, Brigham Young, Heber C. Kimball, Eli- 
jah Fordham, Newel K. Whitney, James Adams, and John C. Ben- 
nett. The Mormons belief that they are of the bloodline of Jesus 
was derived from their interaction with Freemasonry. Where else 
could they have derived this belief? Prior to his initiation into 
Freemasonry, nothing in Smiths writings alludes to this notion of 
divine descent. 

It can be reasonably inferred that both the Freemasons and Mor- 
mons share the belief that they are the blood descendants of David 
and Jesus and that the Church of Latter Day Saints took this belief 
from the Freemasons. 

After the untimely death of Smith, Brigham Young became head 
of the Mormons, and it was he more than anyone who introduced 
the beliefs and rituals of the Freemasonic lodge into the Church of 
Latter Day Saints. Thus we have traced another branch of the 
underground sewer that survived from the times of St. Origen 
through the Middle Ages via Catholic bordellos, involving a form 
of sex magic wherein the initiate is promised spiritual advance- 
ment for having ritual sex. 

Elizabeth Smart fell victim to Mitchells belief that he was not only 
the blood descendant of Christ but the actual incarnation of God 
himself. Mitchell believed that he was the body, blood, and spirit 
of Jesus Christ and that he was ordained to have many wives who 
would worship him as God. He threatened to kill Elizabeth if she 
denied his divinity. Mitchell merely borrowed a few key concepts 
from Mormonism and perverted them to his own sick ends. This 
form of brainwashing seems quite potent when considering how 
far she went to protect her two abductors. 

Early in her captivity Elizabeth was deprived of food, water, and 
sleep while being repeatedly indoctrinated by Mitchell concerning 



Saramc RiruaL Abuse and Bnainwasbing 171 

his divine mission and her role in it. Soon the Stockholm Syn- 
drome set in and Elizabeth became a true believer in no time at all. 
Reports indicate that she had ample opportunity to escape or at 
least contact her family. The Mitchells took her out begging and 
even left her all alone for short periods, but she made no attempt 
to escape. It seems to have only taken a few days for the Stock- 
holm Syndrome to fully take hold of Elizabeth Smart in her nine 
month odyssey with the Mitchells. If the police had not been so 
observant and persistent, Elizabeth would still be wandering 
about begging with her captors. She just did not have it in her to 
escape from Mitchell because she came to believe that he was truly 
God. She had no choice but to stay with him. Poor Elizabeth was 
drowning in the underground sewer. 

Let us not forget that the victims of Father Robert Meffan were 
likewise forced into a Messianic sect. Unlike Smart, who was 
abducted and indoctrinated, the victims of Meffan were willing 
subjects out to win the approval of the priest who later revealed 
himself as Jesus Christ. Most of the girls were from troubled 
homes and openly sought a Messiah figure to save them from the 
perils of abusive domestic situations. Such a motivated sycophant 
will demonstrate even stronger tendencies toward absolute loyalty 
to his or her abuser than someone from a properly functioning 
family. 

Journalist Alison O'Connor noted that Father Sean Fortune (see 
Chapter Two) actually went out of his way to study psychology 
and practiced the techniques of mind manipulation he learned on 
his fellow seminarians during his formation as a priest. It seems 
that these deranged priests "like to play a lot of mind games," as 
one fellow who knew Fortune at Seminary stated. 

The fact that these nefarious priests deliberately targeted young 
people who had suffered in broken homes and sought the condo- 
lence of the Church is testimony to their diabolical intent. They 
took advantage of the emotional stress these young people suf- 
fered and then appealed to their spiritual aspirations with prom- 
ises of mystical experience. These eager supplicants petitioned for 
grace while engaged in sex with Meffan, but sexual abuse was all 



172 lucipen's lodge 

they ultimately received. 

Sex, as Freud pointed out, is a powerful motivator in all aspects of 
life. The absolute bonding that occurs in the brainwashing process 
is only enhanced by these sex rituals in which all privacy, both bio- 
logical and emotional, is destroyed between abuser and victim. 

"Brainwashing, as defined above, comes into play in this scenario. 
Elizabeth Smart was programmed to give catch phrase responses 
to questioning by police and even to defend her captors as much 
as possible. Remember that it took the police 45 minutes of persis- 
tent questioning and assertions to break through the initial level of 
mind programming. The second level surfaced when she defended 
her captors. Only when Elizabeths father came to collect his long 
lost daughter at the police station did the barrier break; only then 
was she liberated from these deeper stages of mind control. 
Experts state that she has a long road ahead before she will be 
completely liberated from the negative effects Mitchell had on her. 
Elizabeth may find herself believing that Mitchell is God long 
after her return home. She will have relapses wherein she will most 
likely begin snapping out the program "Thou Sayest" whenever 
she is asked about Mitchell. Elizabeth will eventually be restored 
to sanity, but it will take a great deal of time. Like Patty Hearst, 
she will endure and move on with the help of her loving and kind 
family." 2 ^ 

There has always been speculation that cult leaders are particularly 
adept at programming people into being Manchurian Candidates 
who will do the unquestioned evil bidding of their masters. This is 
demonstrated in de-programming, when cult members are kid- 
napped by professionals who seek to restore old patterns of 
thought and action. Many such kidnapped cultists have 
attempted suicide while in captivity and some have succeeded. 
This is clearly a self-destruction program implanted by the cult 
leader. Such programs can operate on an individual or group level. 
Take for example this list of cult group suicides: 

march 26, 1997: the bodies of 39 members of Heaven's Gate 
were found in a cream-colored mansion in Rancho Santa Fe, 



Saramc RiruaL Abuse and Bnainwasbing 173 

an exclusive community north of San Diego. Medical 
examiners later determined they had ingested phenobarbital 
and alcohol and that some had apparently been suffocated 
with plastic bags. Two months later another member killed 
himself in the same manner. 

march 22, 1997: in St. Casimir, Quebec, five members of the 
Order of the Solar Temple died in a fiery mass suicide. Cult 
devotees believe suicide transports them to a new life on a 
planet called Sirius. Over the past few years murder-suicides 
by Temple followers have resulted in 74 deaths in Europe and 
Canada. 

December 23, 1995: 16 members of the Order of the Solar 
Temple were found dead in a burned house outside Grenoble, 
in the French Alps. Most of the bodies were arranged in a star 
shape on the floor. 

October 5, 1994: Swiss authorities found the bodies of 48 
people linked to the cult in a farmhouse and three chalets, all 
consumed by fire. Five more bodies were found the same year 
in Morin Heights, north of Montreal. 

april 19, 1993: Branch Davidian leader David Koresh and 80 
followers — including 18 children — died by fire or gunfire, six 
hours after the FBI started filling their cult compound near 
Waco, Texas with tear gas. The government called the deaths 
a mass suicide in fires set by cult members after a 51-day armed 
standoff. 

December 13, 1990: in Tijuana, Mexico, 12 people die in a 
religious ritual, apparently after drinking a poisoned 
sacrament. It was never clearly established if this was a suicide 
and authorities speculated the deaths might have been 
accidental. They said some kind of industrial alcohol, perhaps 
rubbing alcohol, was poured into a fruit punch the 
participants shared during a religious ceremony. 



174 lucipeu's lodge 

November 18, 1978: in Jonestown, Guyana, more than 900 
followers of the Rev. Jim Jones died after he ordered them to 
drink cyanide-laced grape punch. Jones, who was found dead 
with a bullet wound in the head, led the Peoples Temple in 
San Francisco and moved it to Guyana. In the United States, 
the Peoples Temple ran a free clinic, a drug rehabilitation 
program, and performed other charitable functions. Jones also 
had been chairman of the San Francisco Housing Authority in 
1976. 

"Are there any such strange suicide attempts in the Boston priest 
pedophile cult? On June 19, 2003 Patrick McSorley, a victim of 
Father John Geoghan, and his friend were walking along the river 
through Pope John Paul II Park when they became separated. A 
short time later, the friend saw McSorley in the river, pulled him 
out and performed CPR. It's not clear how McSorley ended up in 
the water. Patrick McSorley does not have any memory of how he 
got into the water and nearly drowned. He denies it was a suicide 
attempt. The fact that he has no recollection of the series of events 
leading up to his plunge points to his exposure to mind con- 
trol." 26 

"This would be the same sort of mind control program which led 
Elizabeth Smart to try to deflect the police from discovering her 
identity. The case of Patrick McSorley's suicide attempt may be an 
example of an unconscious program wherein the memory of the 
event was deleted from his mind because the attempt failed. Yet 
the implanted self-destruct program lies dormant waiting to be 
triggered. It seems odd that it was in Pope John Paul II Park that 
this near drowning took place. Perhaps the name was some sort of 
mental trigger mechanism. When one recalls that a Heavens Gate 
member killed himself two months after the original members 
took their own lives, it seems less fantastical to conclude that 
McSorley s suicide attempt was a conditioned response induced by 
his abusers. It proved effective, for McSorley was later found dead 
of an apparent drug overdose." 27 

A new form of brainwashing has been observed with the recent 
priest sex scandal in the Roman Catholic Church. It seems that 



Saranic RiruaL Abuse and Bnainwasbing 175 

subjects need not be completely isolated from normal contacts to 
be brainwashed. I venture to coin the term "subtle brainwashing" 
to signify this phenomenon. Many of the children who were 
molested for years lived with their parents, who had no idea that 
the abuse was occurring. The priests used a variety of low level 
threats and bribes to keep the children from revealing the sexual 
activity to anyone. This subtle process builds up over years and 
may eventually culminate in the victims impression that he at 
fault for the molestation. This sense of induced shame is what led 
most of the victims to remain silent for decades. Skeptics who may 
challenge the influence of brainwashing should consider the dra- 
matic "impact statement" (confrontation) at the Father Ronald 
Paquin sex abuse trial in Salem, Massachusetts. A 26-year-old vic- 
tim stated the following under oath in a court of law: 

You brainwashed me ... as your sex slave . . . you created a 
world for me where I believed that 'its normal for sons to 
shower with their fathers' ... a world where 'fathers and sons' 
are supposed to share these sexual acts. . . . Ronald Paquin, 
you are a sexual predator of exploitable innocents . . . you 
abused your title of 'Father'. ... I am ashamed that your 
brainwashing lasted as long as it did with me. 28 



Notes 

1-4 Kurtis, Bill, 'Elizabeth Smart: the Long Way Home," Arts and 
Entertainment Network Special Presentation, aired March 28, 2003. 

5 Paraphrased or paraphrased and quoted from "Captive Girl's 
Behavior Hints At Brainwashing," by Vincent J. Schoolski and V. 
Dion Haynes, Chicago Tribune, March 15, 2003; http://www.philly. 
com/mld/philly/news/nation/53969ii.htm. 

6 Paraphrased or paraphrased and quoted from "Mind Control and 
Brainwashing: Dispelling the Myths," by The Family, March 1993 and 
Feb. 2000; http://www.thefamily.org/dossier/statements/brain 
washing.htm. 



176 lucipeu's lodge 

7 Paraphrased or paraphrased and quoted from "The Stockholm 
Syndrome"; http://www.sniggle.net/stock.php. 

8 Paraphrased or paraphrased and quoted from "Notorious SF: Patty 
Hearst," by Frank Donat, Mister SF, 2001-2002; http://www.mistersf. 
com/notorious/notpattyindex.htm. 

9-1 1 Http://www.meaning.ca/articles/stockholm_syndrome.html. 

12 Wilson, Robert Anton, Everything is Under Control: Conspiracy, 
Cults and Cover-Ups (New York: Harper Perennial 1998), p. 301. 

13 Paraphrased or paraphrased and quoted from "Hypnosis in the 
Media: the Fu Manchu Series by Sax Rohmer," by Terry O'Brien, 
2002-2004; http://www.hypnosisinmedia.com/Fiction/FuManchu. 

14 Paraphrased or paraphrased and quoted from "Secret Agent 666: 
Aleister Crowley and British Intelligence in America, 1914— 1918," by 
Richard B. Spence, International Journal of Intelligence and Counter- 
intelligence, 13(3): 359— 37, Fall 200ohttp://www.beastbay.com/beastbay 
/ioi4493i76/index_html. 

15-17 Ostling, Richard, Mormon America (San Francisco: Harper San 
Francisco, 1999), p. 199; p. 13; p. 14. 

18 Paraphrased or paraphrased and quoted from "LDS Leaders Claim 
to be Descended from Christ and His Apostles," by Sandra Tanner, 
Utah Lighthouse Ministry; http://www.utlm.org/onlineresources/ 
ldsleadersdescendedfromchristandapostles.htm? FACTNet. 

19 Ostling, p. 192. 

20 Journal of Discourses, vol. 4, pp. 259—260; see also vol. 2, pp. 80—82; 
The Seer, by Orson Pratt, 1853, pp.172, 178). 

21 Sermon by Heber C. Kimball, Journal of Discourses, vol. 4, p. 248, 
Salt Lake City, March 1, 1857. 

22 A Ministry of Meetings: The Apostolic Diaries ofRudger Clawson, 
edited by Stan Larson, Signature Books, 1993, pp. 71-72. 

23 Twyman, Tracy; http://www.dagobertsrevenge.com/order.html. 

24 Paraphrased or paraphrased and quoted from "Power Battle 
Prompts Inquiry Into 2-state Polygamist Group," by Mark Thiessen, 
Associated Press-, January 25, 2004, 12:05 AM 5 http://seattletimes.nwsou 
rce.com/text/2001843428_poly25.html. 

25 Arts and Entertainment, March 28, 2003. 



Saranic RiruaL Abuse and Bnainwasbing 177 

26 Http: //www. theage.com.au/articles/2004/02/24/1077594824886. 
html. 

27 Http: //sea ttletimes. nwsource.com/text/2001843428_poly25.html 

28 Boston Globe. Jan. 3, 2003. 



10 



LucipeR's lodge Found! 



the preceding chapters all point to a cabal of child molesting 
and sexually abusive Catholic priests, at least some of whom were 
involved with various forms of Satanism. This cabal of Luciferian 
priests is a very real presence in the world, and considering the 
support these perverted curates received form the Church hierar- 
chy, Malachi Martins claim that they constitute an organized fra- 
ternity of Satanists, which he referred to as "Lucifer's Lodge," 
proves true. It functions with the secret support of the church 
hierarchy on all levels. 

Martin alluded to this child-molesting cult several times in his 
writing. His assertions are worth reviewing at length, considering 
that much of what he claimed to be true has recently come to light 
in the popular press: 

Most frighteningly for John Paul, he had come up against the 
irremovable presence of a malign strength in his own Vatican 
and in certain bishops' chanceries. It was what knowledgeable 
Churchmen called the 'superforce.' [The] incidence of Satanic 
pedophilia — rites and practices — was already documented 
among certain bishops and priests as widely dispersed as Turin, 
in Italy, and South Carolina, in the United States. The cultic 
acts of Satanic pedophilia are considered by professionals to be 
the culmination of the Fallen Archangel's rites. . . .* 

Suddenly it became inarguable that now, during this papacy, 
the Roman Catholic organization carried a permanent 



Lucifeu 's lodge Found! 1 79 

presence of clerics who worshipped Satan and liked it; of 
bishops and priests who sodomized boys and each other; of 
nuns who performed the "Black Rites" of Wicca, and who 
lived in lesbian relationships . . . every day, including Sundays 
and Holy Days, acts of heresy and blasphemy and outrage and 
indifference were committed and permitted at holy Altars by 
men who had been called to be priests. Sacrilegious actions 
and rites were not only performed on Christ's Altars, but had 
the connivance or at least the tacit permission of certain 
Cardinals, archbishops, and bishops. ... In total number they 
were a minority — anything from one to ten percent of Church 
personnel. But of that minority, many occupied astoundingly 
high positions or rank. [The] facts that brought the Pope to a 
new level of suffering were mainly two: The systematic 
organizational links — the network, in other words — that had 
been established between certain clerical homosexual groups 
and Satanist covens. And the inordinate power and influence 
of that network. [Martin quoted: www.theharrowing.com/ 
martin.html.] In at least three major cities, members of the 
clergy have at their disposal at least one pedophiliac coven 
peopled and maintained exclusively by and for the clergy. 
Women religious can find a lesbian coven maintained in a 
similar way. 2 

In a 1996 banned interview for the American Family Association, 
Malachi Martin also reported that 1 to 2% of priests in the Roman 
Catholic Church are practicing Satanists who are involved with 
some form of ritualized sexual abuse (AFA: August 3, 1996). He 
drew this statistic from a 1996 secret church study that he received 
from a Vatican source. Some of the contents of this study were 
leaked to the media and have been made public. Vatican officials 
have never voluntarily released any of their studies concerning the 
sexual lives of their priests and nuns. All documents were anony- 
mously leaked by well-meaning higher-ups in the Roman Catho- 
lic Church. There are those good Catholics who remain within the 
Church and leak damning evidence against the Vatican. Without 
them the injustice of Catholic clergy abuse would continue, and 
scores of more children and women would suffer at the hands of 
vile clerics. 



180 lucipen's lodge 

Martin also mentions the existence of "Mother Chapels" in the 
banned AFA video, and states that they were Satanist covens oper- 
ating secretly in the Catholic Church. The existence of the Black 
Room and Devils Room in the previous case studies points to this 
assertion as fact. There are in reality various ad hoc ritual chambers 
used by Catholic priests for the ritual abuse of children. 

What Martin called Lucifer's Lodge or the Superforce refers to a 
small cabal within the Vatican that controls certain aspects of 
church policy and has set guidelines allowing for wide-scale sexual 
abuse by Catholic clerics — a small number of whom are involved 
in satanic ritual abuse. This faction is merely a component of a 
greater conspiracy that operates within and outside of the Roman 
Catholic Church. 

It must be pointed out that the vast majority of Catholic clergy 
never break their vows of celibacy. Furthermore, the average Cath- 
olic cleric who sexually abuses helpless victims is not an overt 
Satanist or a Luciferian in that they do not worship or mimic the 
Prince of this World. However, a very small number of priests do 
engage in SRA and have caused a huge amount of damage while 
enjoying the full backing of their respective bishops who bent over 
backwards to enable them to continue ritually abusing innocent 
boys and women. 

The policy of silence and cover-up promoted by the Vatican is 
mind-boggling. The vast amount of data which the Vatican col- 
lected concerning the sexual activity of clergy makes it clear that 
the Pope and Curia were well aware of how wide-spread and com- 
mon the sexual abuse problem was in the Church. It did nothing 
to redress the situation but continued with a policy of cover-up 
and silence. It seems that the only reason the Vatican ordered these 
secret sex studies was to get a global picture of where they stood 
and to develop informed strategies for hiding the problem in the 
future. Never was the welfare of the victims of sexual abuse taken 
into consideration, nor was the question of broken chastity vows 
apparently of any real concern. Although the Church has not 
released all the statistics it possesses on clerical abuse, the contents 
that were leaked from the Vatican sex abuse dossier are startling. 



Lucifen 's lodge Found! 1 8 1 
The Sexual Abuse of Nuns 

"According to the 1996 survey of nuns in the United States (which 
was intentionally never published by the Church but was leaked 
by some Vatican insider), it is reported that a minimum of 34,000 
Catholic nuns (about 40% of all American nuns) [CORRECT 
NUMBERS??] claim to have been sexually abused. Three of every 
four of these nuns claimed they were sexually victimized by a 
priest, nun, or other religious person. Two out of five nuns who 
stated they were sexually abused claimed that their exploitation 
included some form of genital contact. All nuns who claimed 
repeated sexual exploitation reported that they were pressured by 
religious superiors for sexual favors." 3 

"The 1994 Vatican study by Sister Maura O'Donohue, a physician 
and Catholic nun, linked the alleged sexual abuse of nuns in 
Africa to the spread of AIDS. 'Sadly, the sisters also report that 
priests have sexually exploited them because they too had come to 
fear contamination with HIV by sexual contact' with other 
women, O'Donohue stated." 4 

"In November 2001, Pope John Paul II publicly apologized for the 
sexual abuse of nuns by priests. But critics observed that the papal 
apology was one paragraph long and buried within a 120-page 
message ("Catholics in Oceania" of all obscure topics) that cov- 
ered a wide range of issues." 5 

Organizations, including the National Coalition of American 
Nuns, are calling to the Catholic Church for accountability. Their 
call includes specific allegations against the American Church, for 
example: "In the United States, Church authorities shielded a par- 
ish priest from prosecution by returning him to the Philippines so 
that he could elude a lawsuit filed by a woman who as a teenager 
was sexually abused by him." 6 

After seven years of public reports and internal church memos, the 
truth about the sexual abuse of women by priests is starting to sur- 
face. Articles are beginning to appear in scattered and compara- 



182 lucipeu's lodge 

tively low-circulation publications, like Jane Eisner's article in the 
June 16 Center Daily Times, "Abused Nuns Get Scant Attention." 
The reports all ask a version of the same question: When the 300 
American bishops recently met in Dallas to formulate policy on 
priests who sexually abuse children, why was the abuse of women 
not mentioned? 

This situation concerning the poor treatment of nuns at the hands 
of pervert priest demonstrates that the actions of Father Robert 
Meffan are far more common than people believe. The extent of 
the sexual abuse of nuns is huge, and it is not too unlikely that 
much of this abuse involves the Luciferian sex magic that Meffan 
was permitted to practice by Cardinal Bernard Law. The media 
black-out of the sexual abuse of women by clerics in both ritual 
and non-ritual cases is a great disgrace. The plight of male children 
who suffer under abusive priests is, of course, horrifying and 
should receive wide media coverage. However, the sexual abuse of 
nuns and women by clerics is a far larger problem. 



The Massachusetts AG's Report on Priest Pedophilia 

The Attorney General of Massachusetts, Thomas Reilly, called the 
clergy sexual abuse scandal in the Archdiocese of Boston "the 
greatest tragedy to befall children — ever" in Massachusetts, one 
that involved far more priests and many more victims than 18 
months of traumatic public disclosures have suggested. 7 

Reilly, in releasing the report on a 16-month investigation, said 
that over six decades at least 237 priests and 13 other church 
employees were accused of molesting at least 789 minors. Reilly 
said the actual number of victims may be much higher, and prob- 
ably exceeds 1,000. 8 

But Reilly also said that, though he wished it were otherwise, he 
could find no criminal statute under which he could prosecute 
church leaders, including Cardinal Law. Nonetheless, he con- 
cluded that Law, his two predecessors as archbishop, and numer- 



Lucifen's Lodge Found! 183 

ous subordinate bishops facilitated the years of abuse, protecting 
priests time and again while leaving children vulnerable. "The 
mistreatment of children was so massive and so prolonged that it 
borders on the unbelievable," Reilly said. Church leaders, he said, 
"in effect, sacrificed children for many, many years." 9 

The report also cited evidence that Law "had firsthand knowledge 
of the problem of clergy sexual abuse of children for many 
years" — even before he became archbishop of Boston in 1984. 
Reilly's office, which had to use grand jury subpoenas to force dis- 
closures by church officials, discovered fresh evidence of efforts by 
Law's deputies, five of whom now head their own dioceses, to hide 
the problem from the public, and sometimes from inquiring law 
enforcement officials. 10 For example: 

"Bishop Robert J. Banks in 1984 urged prosecutors and a judge to 
be lenient toward the Rev. Eugene M. O'Sullivan, who had 
pleaded guilty to raping an altar boy. Banks, according to the 
report, knew something prosecutors didn't — that O'Sullivan had 
other victims. Banks is now the bishop of Green Bay, Wisconsin, 
as mentioned in the chapter on Father Kunz." 11 

"After a Hingham pastor, the Rev. John R. Hanlon, was indicted 
on rape charges in 1992, Bishop Alfred C. Hughes did not disclose 
to the law enforcement officials who contacted him that a second 
victim of Hanlon had complained to the archdiocese. Hughes is 
now archbishop of New Orleans." 12 

"Even now' the report said, 'the process protects priests at the 
expense of victims' when complaints are lodged by giving the 
archbishop discretion on whether to investigate. Also, Reilly said, 
the lay review board does not have independence from the arch- 
bishop, and there is still no provision to monitor the behavior of 
accused priests who have been removed from ministry." 13 

"The total number of diocesan and religious order priests accused 
in the Archdiocese of Boston, according to Reilly's report, is 237, 
which includes a handful of religious brothers. Reilly's report does 
not say how many of the 237 are diocesan priests. Citing that evi- 



184 lucipen's lodge 

dence, the report said that Law 'bears ultimate responsibility for 
the tragic treatment of children that occurred during his tenure.' 
The AG never charged Bernard Law with any crime, claiming that 
the Commonwealth of Massachusetts had no laws on the books to 
cover the prelate's action and policies. Law will die a free man and 
will most likely be able to vote for the next Pope". 14 



Messiahs in the Sewer 

In trying to understand the entire phenomenon of clergy sexual 
abuse and the Satanic Ritual elements found in some of the cases, 
one must ask if there is some historical precedent for these occult 
practices. The answer is yes. Christian history is full of various her- 
esies that have involved occult sex rituals as part of their theology 
and spiritual practice. In an earlier chapter, the existence of an 
"underground sewer" (a metaphor borrowed from Saint Thomas 
Aquinas) was examined wherein the existence of various church- 
run brothels was proven. As mentioned, it is within this under- 
ground sewer that various sexual occult heretical practices could 
have survived right under the nose of the church. There may even 
have been various cults that continued to exist within this covert 
world of sex and religion. One heresy that may have survived 
could explain much of the occultism and sexual abuse rocking the 
Church in our day. To understand this heresy, part of which has 
been covered in earlier chapters, we must trace its roots back to the 
dawn of Christianity. 

"As the Christian Faith began to make inroads in the Roman 
Empire, it infuriated Jews who saw this new faith as a Hebrew her- 
esy. Part of their reaction to the success of this spin-off faith was 
overt hostility by Jews toward Christians. As a means to lampoon 
Christians, Jewish scholars began spreading rumors that Jesus was 
sexually promiscuous and unfaithful to his wife. This rumor 
appears in the third century Talmud, a Jewish book of learning 
and philosophy used to train rabbis. The Talmud claims that Jesus 
was the bastard son of whore and was an evil sorcerer and vile (i.e., 
sexually deviant) man." 15 



Lucifen's Lodge Found! 185 

"This belief that Jesus was corrupt and sexually active was seen 
again in the writings of Celsus, a Pagan philosopher who lived in 
the second century ad. Celsus stated that Jesus had many wives 
and mistresses and that that was why he was hated during his life. 
Consequently, this belief moved from rumors repeated by Jewish 
scholars into the mainstream of the Roman Empire." 16 

"It was not until St. Clement of Alexandria, also in the second 
century, that any Christian leader overtly denied that Jesus Christ 
was married. Clement believed that a married Jesus was inconsis- 
tent with his role as the Savior of the World. Not that marriage 
would have disqualified him, but rather that his public ministry 
was too demanding to allow Him the opportunity for marriage. 
Consequently, Clements rejection of a married Jesus clearly illus- 
trates that many early Christians believed Jesus had a wife. How- 
ever, this was not a matter of Church doctrine but fell more along 
the lines of a theological opinion." 17 

At the same time that this notion of a married and sexually pro- 
miscuous Jesus was current, another strange religious belief was 
fermenting in the ancient world — the belief that certain individu- 
als were the Second Coming of Jesus. This conviction has been 
neglected by scholars, and few, if any, historians or theologians 
have afforded it much examination. It is a larger phenomenon in 
the annals of Western history than one would commonly believe. 
As will be seen, some of these false Messiahs (I use this term to 
denote only those who claimed to be Jesus Christ) were also 
extremely active sexually and magical in their theology, suggesting 
that they may have been influenced by the Talmudic view of 
Christ. 

"Around the time of Constantine's reign a Messiah named Moses 
of Crete arose, and soon amassed a large following. Moses claimed 
to be the Savior and recruited Christians into his movement. He 
formed his own army and, as a means to put his divinity where his 
mouth was, promised to re-enact the miracle of his famous Old 
Testament namesake. Moses of Crete assembled his legion of fol- 
lowers on a beach front and promised these fully armored soldiers 
that he would part the waters and allow them to travel across the 



186 lucipen's lodge 

floor of the ocean. Moses must have had a strong belief in his own 
magical powers; he raised his hands and commanded the water to 
divide as his troops marched full pace into the ocean. As the sea 
rose to their waists some of the soldiers wisely turned back while 
the more faithful marched in over their heads and drowned when 
their heavy equipment dragged them down to the ocean floor. 
When the survivors regrouped on the shore their Messiah was 
nowhere to be found. Moses of Crete had disappeared into the 
dustbin of history. . . . Over two hundred years later St. Gregory 
of Tours recounts the story of the Messiah of Gevaudon. In ad 589 
a man clothed in animal skins began professing to be 
Christ . . . and preached among the poor. He offered magical 
healing services as part of his ministry and began to attract huge 
crowds. Soon his congregation swelled to over 3,000 people, com- 
prised mostly of illiterate peasants — but, reports Gregory, he also 
had devout followers among highly educated priests and religious. 
As the 'Savior' moved through France many towns actually capitu- 
lated and acknowledged him as 'Christ,' most likely to avoid con- 
frontation with his huge number of supporters, who followed him 
in droves. 18 

"Upon approaching the town of Le Puy this God/Man sent naked 
male followers ahead to convert the local Catholic bishop. These 
nude Apostles turned somersaults and danced their way into the 
bishop's court. The prelate considered them to be possessed and 
saw nothing but trouble coming. The Messiah of Gevaudon was 
also the first false Christ reported to be sexually active. Gregory 
states that 'with him he took a woman who pretended to be his sis- 
ter whom he called Mary' The church officials would have none 
of this and sent assassins to stab this fake Christ to death and send 
him to next world. After his passing, Gregory states that many of 
his followers considered him to be authentic and even believed 
that his consort (or sister) Mary was divine, reporting that she was 
worshiped by his followers. Gregory further asserts that he found 
himself debating with the followers of the Messiah of Gevaudon 
many years after the 'Savior's' death, thus proving that this cult 
survived for quite some time." 19 

"Around ad 1144 another Messiah appeared named Eon de Stella 



Lucifen's Lodge Found! 187 

(Age of Heaven), who began his ministry in Northern France. 
Eon had a flair for organizing and, after declaring himself the 'Son 
of God and Judge of the World,' formed his own church with 
priests and bishops. Eon's followers consisted mostly of poor folk 
who divided their time between foraging in the forest for food and 
hearing their Savior preach on the nature of his own divinity. Fear- 
ing a rival church, the local Catholic bishop of Rouven captured 
Eon de Stella and imprisoned him. As a means to see if this Son of 
Man could live solely by spiritual means, the bishop denied him 
food and Eon de Stella soon died of starvation. His priests and 
bishops were burnt at the stake for their belief in Eon's divinity, 
although nothing is recorded concerning what became of his 
many poor followers." 20 

The most famous of the Medieval false Messiahs was Tanchelm of 
Antwerp, who started out as a courtier in the service of the King of 
Flanders during the early twelfth century. After abandoning his 
career as a diplomat, Tanchelm sported a monk's robe, trans- 
formed himself into a freelance preacher, and began ministering to 
peasants. This strategy of going "straight to the people" proved 
effective, as Tanchelm soon amassed a huge following. He assem- 
bled twelve Apostles, one of whom was a woman he called Mary, 
and began collecting huge sums from his followers by command- 
ing them to stop tithing to the Church of Rome and start giving 
him a small portion of the savings. 

"With this new wealth, Tanchelm gave up his monk's robe and 
began living in the style of a king. He had the finest clothes, luxu- 
rious homes, and the admiration of his fanatical followers. In a 
surreal incident, Tanchelm proclaimed that he was betrothed to 
the Virgin Mary. In an elaborate marriage ceremony, Tanchelm 
married a statue of the Blessed Mother and his followers showered 
the new couple with their own jewelry. One can only speculate as 
to whether or not this union was consummated. The Catholic 
Church could do little about Tanchelm, as his following was huge 
and he was protected by zealous devotees. The Church resorted to 
an old trick — they had Tanchelm assassinated by a priest who was 
allowed to approach him, and he died of a quick knife thrust. 
Thus, the Christ of Antwerp suffered the same fate as the Messiah 



188 lucipen's lodge 
of Gevaudon did almost 500 years earlier." 21 

"It is clear that the ancient notion of a married Jesus accented the 
beliefs of at least some of these false Messiahs. But was there any 
movement that solidified this odd notion and carried it over from 
the Middle Ages to modern times? Amazingly, the answer is yes. A 
religious movement called the Brethren of the Free Spirit emerged 
just after the year ad 1200 and preached some very pertinent theo- 
logical concepts. This heresy declared that God is within us all and 
that the Church of Rome is unnecessary for salvation. The Breth- 
ren contended that every man and woman is, in effect, his or her 
own 'Christ,' with no need of any God. As one can imagine, the 
Vatican had little use or tolerance for such a movement and those 
who preached the doctrines of the Brethren of the Free Spirit were 
persecuted by Catholic bishops throughout Europe. The move- 
ment was forced to go underground, where its teachings became 
even stranger." 22 

"The Brethren believed themselves divine — each individual was a 
'Messiah' — and combined this with the conception that the origi- 
nal Messiah was married and sexually active. Their 'gospel' con- 
tended that after the Resurrection, Jesus Christ had sexual 
intercourse with Mary Magdalene and that He taught a form of 
sex magic. They also had even more disturbing beliefs — that incest 
was permissible and even spiritual; that homosexuality was nor- 
mal and even a method of enlightenment; that parents should 
watch their own children being sexually abused, etc." 23 (One can- 
not help thinking of Paul Shanley's odd teachings.) 

"A statement by one of the Brethren (called Beghards) in Germany 
reads as follows: And when they go to confession and come 
together and he preaches to them, he takes the one who is most 
beautiful among them and does to her all according to his will, 
and they extinguish the light and fall one upon the other, a man 
upon a man and woman upon a women, just as it comes about. 
Everyone must see with his own eyes how his wife and daughter is 
abused by others, for they assert that one can commit sin below 
his girdle (waist).'" 24 



Lucifen's Lodge Found! 189 

"In the fourteenth century the Black Death devastated Europe 
and gave the Brethren of the Free Spirit an opportunity to spread 
their strange gospel in peace. The decimation of the secular and 
church authorities left a void open for the Brethren to fill. For a 
short time they dominated the spiritual lives of various cities and 
villages in France and Germany. The Brethren allied themselves 
with the anti-clerical Luciferians — a sect of Devil Worshipers who 
contended that God had obtained Heaven by revolution. They 
revised the Lord's Prayer to read 'Our Father who Art in 
Heaven . . . if He is in Heaven it is by force and injustice.'" 25 

"The Luciferians' primary belief was that the rule of God should 
be usurped by Lucifer, whom they worshiped in their debased lit- 
urgy. The Brethren of the Free Spirit and the Luciferians soon 
merged into a single heretical sect and roamed Europe spreading 
their devilish doctrine. It was during this period that bas-relief 
sculptures depicting humans kneeling before the Devil and ador- 
ing the Fallen Angel began to appear in various churches and 
cathedrals throughout France. These frescos were not installed by 
Roman Catholics but rather by the Brethren and their ideological 
cohorts." 26 

"Some of the Brethren formed roving gangs that looted villages 
and towns, oftentimes killing noblemen and Catholic clergy 
weakened by the plague. The bubonic bacterium spread quickly 
via rodents and annihilated entire regions throughout the conti- 
nent and British Isles. This left no one alive to defend the few sur- 
vivors from these murderous companies. Survivors of the plague 
where sometimes killed by an advance team called the Order of 
the Mortus, that burned all bodies they encountered, living or 
dead, as a means to weaken the spread of the plague and protect 
the advancing plunderers from infection." 27 

"The most famous of these Luciferian adventurers was named 
Werner of Urslingen. He formed a company of criminal raiders 
who pillaged their way through the Italian and German States. 
Werner wore an amulet around his neck which read, 'Enemy of 
God, All Charity, and Mercy' Another famous Luciferian leader 
was the former Catholic priest Armaud de Gervole, who was 



190 lucipeu's lodge 

deemed one of the most notorious looter barons of the fourteenth 
century. AO 

In their wake these Devil worshipping marauders cleared the way 
for the Brethren of the Free Spirit to become the dominant form 
of Christianity in many parts of Europe. They frequently took 
over Christian churches and cathedrals — especially in France. 
During this periods worst wave of devastation, between ad 1350 
and 1400, there was a mini-Dark Age bought about by the Black 
Death. 

"Before this bitter age, all artistic representations of Lucifer 
depicted the Fallen Archangel tumbling from Heaven or being 
subdued or crushed by such heavenly figures as Saint Michael or 
the Virgin Mother. After the bubonic plague reached its apex (c. 
ad 1350), the Devil began to be represented in churches as a pow- 
erful figure being worship by human beings. Images of same sex 
encounters also began to appear in church bas-reliefs. This dem- 
onstrates that the Brethren controlled certain edifices and per- 
formed Luciferian ceremonies in Houses of God." 29 

"Scholar Philip Zeigler examined this strange period and stated, 
'the terrors of the Black Death drove men to seek a more intense, a 
more personal relationship with God, who thus scourged him; it 
led him out of the formal paths of religion and, by a short remove, 
tumbled him into the darkest pit of Satanism.' Consequently, the 
Luciferians gained many converts owing to the chaos and fatalities 
bought about by the plague. 30 

When the Black Death started to subside and the Church of 
Rome began to reassert its influence, members of the Luciferian 
Brethren of the Free Spirit were bought to justice. Although the 
Inquisition harmed many innocent victims, such as village herbal- 
ists, whom they mistook for Luciferians, one positive consequence 
of this ecclesiastical court was the suppression of the Brethren. 
Female members of the sect, called Beguines, attested to their 
intent to mimic Lucifer's primordial rebellion and his attempt to 
become God. Although contemporary scholarship is wary of 
accepting the records of the Inquisition, which they see as biased 



Lucifen 's lodge Found! 191 

and inaccurate, the Luciferian intent of the Free Spirit sect can be 
confirmed by one of this cult's surviving documents. 

"A Free Spirit tract, called Schwester Katrei, states the following: 
'the Spirit of Freedom or the Free Spirit is attained when one is 
wholly transformed into God. This union is so complete that nei- 
ther the Virgin Mary nor the Angels are able to distinguish 
between man and God. In it one is restored to ones original state, 
before one flowed out of the Deity. One is illumined by that essen- 
tial light, beside which all created light is darkness and obfusca- 
tion. Rejoice with me, for I have become God. ... I am made 
eternal in my eternal blessedness.' One need only recall that Luci- 
fer means 'Illumination' or 'Light Bearer' in Hebrew to under- 
stand who the actual deity of the Brethren of the Free Spirit is." 31 

"The Roman Catholic Church tried hard to destroy this strange 
sect. When the Church retook the Cathedral of Albi, which had 
fallen into the hands of the Brethren, they discovered that the her- 
etics had carved a fresco of sodomites engaged in intercourse. As 
with all the Brethren's diabolic art, this work was likely used as a 
teaching device. The various fiendish frescos would most certainly 
have taken a prominent place in these houses of worship, for 
example, on the altar, when the Brethren of the Free Spirit were in 
power circa ad 13 50-1400. As the Black Death receded and the 
Vatican regained control of its sacred edifices, the Catholic curates 
redesigned the artwork and put these diabolical representations in 
a lesser place in the churches as a symbol of Christ's retaking of 
His church. It was more expedient for the prelates to show Chris- 
tian figures dominating the infernal images in the artwork as a 
means to make it perfectly clear that the Pope of Rome was once 
again in power." 32 

"The Church's degree of success in dismantling this cult is unclear. 
However, it is certain that around 1550 another Messiah appeared 
in Germany, teaching the same doctrines as the Brethren of the 
Free Spirit. This false Messiah's name was Klaus Lugwig, and he 
formed a church that he called the 'Blood Friends,' proclaiming 
himself the Son of God. This new Savior appointed twelve Apos- 
tles to serve as the rural spreaders of his sex gospel. His growing 



192 lucipen's lodge 

congregation enjoyed only one sacrament — sex. Children born 
out of wedlock in this church were deemed sacred. Ludwig 
ordered the Blood Friends to observe strict secrecy and never to 
reveal the inner teachings of his church to the uninitiated." 33 

"The group was discovered by the civil authorities and put on 
trial. The Messiah Ludwig escaped and never faced trial. One of 
the Blood Friends' apostles admitted to having sex with 16 differ- 
ent women, most of whom were the wives of Church members. 
After the trial, the remaining members were forced to join con- 
ventional Christian churches." 34 

The next Messiah to emerge was Jacob Frank (1726-91), whose 
story we told in the chapter on Father James Foley. As mentioned, 
Frank hoodwinked the Hapsburg Emperor and Empress into 
believing that he was God and that sex magic was the real gospel 
of Jesus Christ. Some 40 years after Franks death, Joseph Smith 
began espousing similar ideas in the United States. 



Intertwining Sewer Churches 

As demonstrated, the notion that Jesus was married and promoted 
a form of sex magic survived from ancient times to the early nine- 
teenth century. The Mormons, as illustrated in the chapter on 
brainwashing and SRA, continued this belief in the 1830s and 
added to it the belief that they are the blood descendants of Jesus 
and Mary Magdalene. It is clear that the ideas of the Brethren of 
the Free Spirit survived the Petrine Offices attempts to eradicate 
the sect. Its teachings survived despite a great effort on the part of 
the Church to discredit its central tenets. This effort included 
everything from reasoned debate to burning advocates of this view 
at the stake. 

This is where the ideas promoted in Dan Browns work of fiction 
on this subject, entitled The Da Vinci Code, prove false. Brown fol- 
lows the premise first stated in Holy Blood, Holy Grail (1980) by 
Baigent, Leigh, and Lincoln, that for centuries the Roman Catho- 



Lucifen 's lodge Found! 1 93 

lie Church secretly protected the blood descendents of Jesus 
Christ and his alleged spouse and covertly sought to give this 
bloodline political power. Nothing could be further from the 
truth. In reality the Church of Rome sought to eradicate the fol- 
lowers of this belief, and those who held similar notions, by every 
means possible. Even the most evil of popes kept the doctrines of 
the See of Peter intact and fought heterodoxy even though they 
were personally immoral. This is not to say that there were not 
people within the Catholic Church, such as the followers of Jacob 
Frank, who did hold strange and heretical views that mimicked 
the teachings of the Brethren of the Free Spirit. However, tradi- 
tional Roman Catholicism never tolerated such people — that is, 
until very recently, as will be demonstrated below. Before we 
address this compromise made by the Vatican, we must take a 
look at the various branches into which the underground sewer, as 
promoted by the Brethren of the Free Spirit, divided and then 
reconnected. 



The Masonic Branch 

As Johannes Nohls pointed out in his masterful and wonderful 
book The Black Death (1928), when they shook loose from Rome's 
control and were able to practice their strange beliefs without Vat- 
ican intervention, the Brethren of the Free Spirit introduced 
demonic and pornographic frescos to various church structures. 
The artisans who actually produced these sacrilegious and homo- 
sexual images would have to have been Freemasons. In Medieval 
times only the Freemasons had the skill to create the sort of elabo- 
rate stonework and art which now decked the heretical churches 
and cathedrals. It is not unreasonable to conclude that some 
branch of the Freemasons was converted to the heretical beliefs of 
the Brethren and other Luciferian sects in France. A potpourri of 
unorthodox groups flourished in Southern France even after the 
Albigensian Crusade was called to put a stop to these sects. 

"After the Church of Rome regained ecclesiastical control, the 
Freemasons could easily have retained the doctrines espoused by 



194 lucipen's lodge 

the Brethren of the Free Spirit within their secret society. Freema- 
sons who were also Brethren could simply have incorporated this 
heretical theology into their fraternity right under the noses of the 
Catholic bishops sent to reconvert the local people. It must be 
recalled that the Brethren were in fact Luciferian in that their 
strange sex ceremonies mimicked Lucifer's rebellion; their claim to 
be God was a mini-reenactment of the Fallen Angels primordial 
attempt to usurp heaven. Such sexual activities are a sort of Lucife- 
rian power trip in which devotees mock all sexual restrictions 
established by the Church of Rome. Lucifer is, in fact, worshiped 
in Freemasonic rituals as the Morning Star, and members are 
called 'Sons of the Morning Star,' which is a clear reference to 
Lucifer's rebellion as recounted in Isaiah 14. " 35 

This belief survives in modern Freemasonry. Consider this quote 
from Albert Pike, an occultist who helped shape modern Freema- 
sonry: "LUCIFER, the Light-beared. Strange and mysterious name 
to give to the Spirit of Darkness! Lucifer, the Son of the Morning! 
Is it he who bears the Light. . . . Doubt it not!" 36 (Scholar Dr. 
John Ankerberg has determined that this statement is authentic 
despite the controversy surrounding the authenticity of the 
quote.) 

In the chapter on SRA and brainwashing, we saw that the founder 
of Mormonism, Joseph Smith, was a Mason and that he and his 
successor, Brigham Young, brought the ideas, beliefs, and symbols 
of Freemasonry into Mormonism. This constitutes a side-branch 
of the underground sewer. Mormons even afford Lucifer a high 
place in their theology, calling him the Spirit brother of Jesus. 
There is no Devil in the Christian sense within Latter Day Saints' 
theology. The Mormons worship Satan as an aspect of God. 

"However, is there any proof that Mormons are engaged in the 
bizarre sex rituals of Brethren of the Free Spirit? Strangely, the 
answer is yes. Newsman Kent Larson has reported that the 
Church of Latter Day Saints is undergoing a pedophile crisis that 
mimics the situation in the Roman Catholic Church. According 
to a lawyer representing victims of abuse in the LDS church, his 
legal action is just the first step in "the long struggle to expose the 



Lucifen 's lodge Found! 1 95 

Mormon Church's epidemic pattern of providing a safe and secret 
haven for child molesters." 3 ' 7 

Not only that, but Mormon theology has created the likes of Brian 
David Mitchell, who abducted Elizabeth Smart; it has also pro- 
duced even more depraved individuals. 

"Such is the case of Jeffrey Lundgren — a Mormon who, like Aleis- 
ter Crowley, had a vision of himself as Jesus Christ on the Cross. 
Lundgren, who started out as a tour guide at Joseph Smiths origi- 
nal temple, soon broke off from his parent Mormon group and 
formed his own church. After gathering a small cohort of follow- 
ers, Lundgren revealed to his devotees that he was the 'god of the 
earth,' and demanded that his female followers worship him as 
Jesus in deranged sex rituals. When he achieved orgasm in these 
outlandish ceremonies, which he called 'Intercessions,' Lundgren 
equated his own ejaculations with the spilling of Christ's blood. 
Lundgren was worshiped as Jesus Christ in these sex rites. This is 
astounding when seen in the light of the charges leveled against 
Father Robert Meffan and Father James Foley, who were accused 
of doing more or less the same thing." 38 

The Masonic sewer stream has another branch that flowed down 
from the Knights Templars, who were allied with the Masons for a 
time, to Aleister Crowley. The Great Beast Crowley derived many 
of his beliefs from Freemasonic offshoots, such as Karl Kelner's 
occult organization. As we have mentioned, Crowley was the driv- 
ing force behind rocketry pioneer and occultist Jack Parsons, 
whose esoteric protege, L. Ron Hubbard, founded Scientology. 
From Scientology arose Robert Moore [IS THIS THE SAME AS 
DEGRINSTON??] and Charles Manson (Manson studied Scien- 
tology in jail before meeting up with Moore after his release). 
Both Moore and Manson had their followers worship them both 
as Jesus Christ and Satan in sex rites — a belief that is found, in 
whole or in part, in the theology of groups descended from the 
Brethren of the Free Spirit. As has been noted, this branch of the 
underground sewer intersected with Father Paul Shanley in Mas- 
sachusetts in the 1970s. 



196 lucipen's lodge 

The Roman Catholic Branch 

The other main branch of the underground sewer that flows from 
the Brethren of the Free Spirit down to modern times involves, 
tragically enough, a Roman Catholic offshoot. Although the 
Church tried to suppress the heretical Brethren, their beliefs kept 
re-emerging in Western civilization. Perhaps it remained alive in 
an oral tradition passed down secretly from generation to genera- 
tion. This seems quite logical, considering the lack of literacy and 
of documents before the invention of the printing press. How oth- 
erwise could such similar convictions keep recurring, unless they 
were passed down orally from the time of the Brethren's reign in 
France in the mid-fourteenth century? Even the literate would 
not have had access to Inquisition records and surviving sect 
tracts, which would be the only written history of this heretical 
group. However, even were it only a case of revival based on writ- 
ten records, no one can deny the damage done by devotees of this 
odd belief system. 

We saw in the chapter on Fr. Meffan that recently leaked Church 
records show that this sick cleric was initiated into a Messiah cult 
by an unidentified figure called "the mystic," who revealed to Mef- 
fan that he was the "Christ of the Second Coming." It was further 
suggested that this mystic may have been somehow connected to 
the cult founded by Jacob Frank — the false Messiah who con- 
vinced the Habsburgs that he was Jesus Christ. Perhaps there was a 
direct link from Frank to Meffan. No one can deny that the Mes- 
sianic ideas and rituals of Frank and Meffan are virtually identical. 
But how could such a connection have survived from the time of 
Frank in Austria, in 1791, to Meffan who operated his cult in the 
USA in the 1960s? Frank's daughter Eva propagated her father's 
teachings well into the early 1800s, but was there any other exten- 
sion of the Frankist cult? Astonishingly, the answer is yes. 

Frankism not only survived, but thrived in the upper echelons of 
European culture. Jewish historian Max I. Dimont tells the story 
of the Frankist Diaspora in his famous book God, Jews and History 
(1961): "Many of these baptized Frankists, coming from scholarly 



Lucifen 's lodge Found! 197 

Jewish backgrounds, did not lose their learning at the baptismal 
font. They rose to the highest government posts in Poland and 
Russia, married nobility and royalty, and may even have fathered 
liberal elements in the subsequent history of these two nations." 

Remember that Frankists converted to Roman Catholicism as a 
means to promote Jacob Frank as the Messiah, and not because he 
believed in the tenets of the Church of Rome. Furthermore, 
Franks theology reflected the teachings of the Brethren of the Free 
Spirit in that he believed sexual encounters during religious rituals 
represented the original teaching of Jesus Christ. Much like the 
Brethren, Frank taught that every man was a "Messiah" and 
needed to be worshiped as such in esoteric sex ceremonies. It must 
be constantly remembered that whether this set of heretical prin- 
ciples came down through a direct line, or re -emerged as a revival 
based on written records, becomes almost a moot point when one 
considers the great damage such sacrilegious beliefs and practices 
have caused to scores of victims over the past 1,500 years. 

However, there is no reason not to think that Frank s followers did 
not covertly continued his theology while they assumed positions 
of high power in Europe. Perhaps they quietly practiced their 
Frankism until they saw a chance to hijack the Church of Rome 
into conforming to Franks original plan. Dimont mentions that 
these Frankists were most likely the harbingers of liberal trends in 
Europe. Their chance at finally moving into full control of the 
Petrine Office came after World War II, when liberalism began to 
become popular among Catholic prelates. 

The Second Vatican Council, held in the mid-1960s, brought a 
new liberal agenda into the Church. Strangely enough, the 
Church sought reconciliation with Freemasonry, which had been 
deemed an enemy of Catholicism by several Popes. Along with 
this openness, a directive to protect Frankist-type priests like Rob- 
ert Meffan and James D. Foley came as a direct result of the Coun- 
cil. The Petrine Offices outreach to Freemasonic circles came in 
the form of a Masonic ceremony held in the Vatican sometime in 
1963 by Catholic clergy who had joined the fraternity despite the 
fact that it was against Church law. This was permitted as part of 



198 lucipen's lodge 

the liberalism the Council promoted. Malachi Martin mentions 
this rite in his final book Windswept House (1996). Pope Paul VI 
made a shadowy reference to this ceremony in 1972, when he pub- 
licly stated, 

We have the impression that through some cracks in the wall 
the smoke of Satan has entered the temple of God: it is doubt, 
uncertainty, questioning, dissatisfaction, confrontation. . . . 
We thought that after the Council a day of sunshine would 
have dawned for the history of the Church. What dawned, 
instead, was a day of clouds and storms, of darkness, of 
searching and uncertainties. 39 

"If one considers how some Catholic cardinals embraced the Free- 
masons, Pope Paul's impression seems valid. One such prelate was 
Cardinal Terrence Cooke of New York. Addressing over 3,000 
Masons in NYC in 1980, he stated, "I know of your firm belief in 
the Supreme Being, the Great Architect of the Universe, and of 
the holy writings appropriate to the religion of your members, and 
I salute you for your loyalty to these ancient values." 40 

"Cardinal Cooke cow-towed to Masonry's most frightening 
heresy — the worship of Lucifer, which, as Albert Pike wrote, was 
the ultimate concern of the Lodge. Cooke's comments were per- 
meated with occult meaning. In fact, the Masonic Lodge's 
'Supreme Architect of the Universe' is none other than Lucifer, 
who conceals himself in Lodge rituals with the names of such sin- 
ister beings as Baphomet and Abaddon, as well as in other Freema- 
sonic camouflage." 41 

"This concession and alliance with the Masonic Lodge exploded 
in 1982 when an elaborate money-laundering scheme orchestrated 
by the Vatican Bank, the P-2 Freemasonic Lodge, and elements of 
the Mafia was exposed by Italian authorities. The repercussions of 
this cabal resulted in the ritual murder of Vatican banker Roberto 
Calvi in London. The investigation into the killing of Calvi has 
recently been reopened by British authorities. This blatant expo- 
sure of the Vatican/Masonic cabal caused Church officials to 
restate its ban on Catholics joining the Lodge in 1985. " 42 



Luc if en 's lodge Found! 199 

"Although the Church reinstated its ban against Catholics becom- 
ing Freemasons, several prelates maintained strong links to the 
Lodge. Cardinals Hume and Bernardine both had clear ties to the 
Masonic Lodge despite the reassertion of restrictions by the Curia. 
Informal gatherings of the Catholic Knights of Columbus and the 
Freemasons were held in the mid 1990s, with the tacit support of 
bishops." 43 

The other major concession made by the Second Vatican Council 
involves what Malachi Martin called "Lucifer's Lodge" — the cult 
of Luciferian and Satanist priests who operated covertly in the 
Church with the protection of Catholic prelates. Satanist Catholic 
priests like Sean Fortune and Bernard J. Lane were practicing a 
form of Luciferian religion even though they did not seek to be 
worshiped as Christ. Indeed, they performed what Martin 
referred to as "the culmination of the Fallen Angel's rites" — i.e., 
the rape of male children. In this diabolical scenario the child 
becomes a substitute for Christ. The Satanist priest destroys the 
innocence of his victim as an attack upon the innocence of Christ. 
In this sense the male child victim becomes a proxy for the sym- 
bolic destruction of God — a clearly Luciferian practice. Luciferian 
and Satanist priests are merely different sides of the same diabolic 
coin, with the Satanists practicing what is considered by this cult 
to be a somewhat higher form of Devil worship. 

The Church policy concerning the protection of this cult was 
written by Cardinal Alfredo Ottaviani in 1962 and was intended 
to be a secret internal Vatican document to be read only by bish- 
ops and cardinals of the Church of Rome. A copy of this docu- 
ment was leaked by a Vatican insider to CBS News, which 
reported the following: 

The document, once "stored in the secret archives" of the 
Vatican, focuses on crimes initiated as part of the confessional 
relationship and what it calls the "worst crime": "sexual assault 
committed by a priest" or "attempted by him with youths of 
either sex or with brute animals." Bishops are instructed to 
pursue these cases "in the most secretive way . . . restrained by 
a perpetual silence . . . and everyone (including the alleged 



200 lucipen's lodge 

victim) ... is to observe the strictest secret, which is 
commonly regarded as a secret of the Holy Office . . . under 
the penalty of excommunication." Larry Drivon, a lawyer who 
represents alleged victims, said, "This document is significant 
because it's a blueprint for deception." Drivon said this proves 
what he has alleged on behalf of victims in priest-abuse 
lawsuits: that the church engaged in a crime — racketeering. 
"It's an instruction manual on how to deceive and how to 
protect pedophiles," Drivon said. "And exactly how to avoid 
the truth coming out." 44 

Once CBS reported on the existence of this secret document, 
Catholic prelates began back -peddling, claiming the document 
was restricted to sex crimes committed in confession (i.e., priests 
soliciting sex during the Catholic sacrament of confession). They 
claimed it had nothing to do with church policy concerning child- 
molesting priests. However, they never explained how brute ani- 
mals fit into the equation (remember, Paul Shanley stated that it is 
healthy for children and animals to have sex). But one must ask 
whether any Satanist priests were protected by a bishop under this 
policy? The answer is yes. 

Irish Times journalist Alison O'Connor reports in her book Mes- 
sage from Heaven (2000) that when Bishop Comisky was initially 
exposed for protecting the Satanist Father Sean Fortune in 1998, 
he claimed that he could take no effective action in the matter 
because the situations involved matters of confession and that he 
was bound by church policy to remain silent on the matter. 
Comisky was, in effect, appealing to the 1962 Ottaviani document 
and letting his superiors in Rome know that he was following 
their dictates concerning pervert priests. Keep in mind that 
Comisky made this statement years before the document was 
leaked. This tactic worked, as Comisky was given a reprieve for 
several years until the BBC exposed the extent to which he pro- 
tected Fortune and allowed scores more boys to be molested by 
the priest, after which the bishop was forced to resign. 

This leads to an uncanny statistic concerning the priest abuse 
fiasco. In a report filed on Feb. 27, 2004, Boston Globe journalist 



Lucifen's Lodge Found! 201 

Kevin Cullen reported: 

Most of the sexual abuse reported to the Roman Catholic 
Archdiocese of Boston over the last half century took place 
between 1965 and 1982, and more than one-third of the 
archdiocesan priests accused of sexual abuse in that period 
were ordained between i960 and 1969, raising more questions 
than answers about how and why abuse peaked in that era. 

Among the priests, victims, advocates, and clinicians 
interviewed, some suggest that the priests responsible for the 
bulk of abuse came of age in a more permissive era, when 
authority was being challenged at all levels and when the 
sexual revolution emboldened those who were attracted to 
children and teenagers. 

Others say that seminaries — especially St. John Seminary in 
Brighton, which is run by the Boston Archdiocese — did a poor 
job of screening out potential abusers. 

Still others say it was a simply a matter of demographics: the 
numbers of priests who sexually abused minors were highest 
when the total number of priests serving in the archdiocese 
was highest, and the number dwindled with the drop in priests 
and the growing awareness in the wider society of the dangers 
of the sexual abuse of children. 

Cullen's observation really brings home the fact that the Papal pol- 
icy enacted at the Second Vatican Council set the stage for Luci- 
fer's Lodge to take over the Boston Archdiocese and the rest of the 
Roman Catholic Church. By 1982 the seminaries were so packed 
with gays and pedophiles that potential priests quickly fled their 
priestly formation. The Luciferians who ran the seminaries would 
harass and ridicule those who refused to engage in homosexual 
activity or tolerate pedophile priests. [IS THIS SUBSTANTI- 
ATED??] 

A case in point is when Cardinal Law recommended that Rev. 
George Berthold be given a teaching position at a Southern semi- 



202 lucipen's lodge 

nary, even though Berthold was dismissed as Dean of Students 
from St. Johns Seminary Boston for attempting to initiate a 19- 
year-old seminarian into a secret gay cult consisting of priests and 
seminarians. Law claimed Berthold had a spotless record in Bos- 
ton even when removing him for predatory homosexual activity 
after students repeatedly complained. (Boston Globe May 15, 
2002). 46 [Many similar examples are chronicled in Michael Roses 
Goodbye, Good Men: How Liberals Brought Corruption into the 
Catholic Church (2002)]. 

The Catholic branch of the underground sewer survived in Frank- 
ist liberal ideas held by clerics on the fringes of the Roman Catho- 
lic Church, and was what Malachi Martin called "Lucifer's 
Lodge." This peripheral movement had most likely existed within 
the Church since the time of Jacob Frank. It was granted a license 
to operate freely by the Second Vatican Council and would enjoy 
the full protection of the Petrine Office until it was exposed in 
2002 by the Boston Globe. Before it was uncovered, however, Luci- 
fer's Lodge may have executed one of the most spectacular diver- 
sionary tactics in the history of propaganda. 



The Roman Catholic Church and Satanic Panic 

In Chapter One the fact that the Roman Catholic Church was at 
the heart of much of the satanic panic scare of the 1980s was sug- 
gested. A closer examination of this assertion illustrates the shad- 
owy hand that the Catholic Lucifer's Lodge had in the spread of 
this witchcraft hysteria. The popular book Michelle Remembers 
(1980) really set the stage for the hysteria that was to engulf the 
United States and send innocent people to prison. It was written 
by a Catholic and, although it was later proven to be a fraud, it 
greatly influenced the policemen, social workers, clergy, and news- 
men who fueled this mass panic. Michelle Smith could not have 
done a better job promoting an atmosphere of suspicion, fear, and 
ultimately disbelief concerning the existence of secret Satanist cov- 
ens that abused children. 



Lucifen's Lodge Found! 203 

Lucifer's Lodge may have exploited the frenzy promoted by this 
book as a means to divert attention from their own ritual abuse of 
children. 

When the first accusations against child care workers at the 
McMartin pre -school erupted in California, it was the American 
Martyrs Catholic Church that spearheaded and organized much 
of the hype and hysteria that overtook the region. This led author 
Paul Eberle to write that "the Church was very accommodating 
with the lynch mob" (and he pointed out that most of the accus- 
ing parents were members of the American Martyrs Church. They 
were strongly urged by the Church to file charges — however 
absurd — against the clearly innocent child care workers.) 

Meanwhile, pedophile priests quietly molested children in the 
Archdiocese of Los Angeles and the Diocese of Orange County 
with the full knowledge of the two Chanceries, both quite near 
where the American Martyrs Church and the McMartin School 
were located. While the McMartin family faced a witch trial and 
the American Martyrs Church kept the media hysteria in full 
swing, Father Michael Stephen Baker and Father Carlos Rene 
Rodriguez raped children without fear of being hampered by the 
civil authorities. They were two of more than 52 priests in the Los 
Angeles/ Orange County area accused of sexually molesting chil- 
dren. 

Strangely, the Bishop of Orange County at the time of the 
McMartin trial was the Ven. William Johnson — former pastor of 
the American Martyrs Church. Johnson was appointed bishop in 
1976 and remained in this position until his death in 1986. While 
his former parish members prolonged the Satanic Panic that over- 
took Southern California, Johnson was quietly shifting child 
molesting priests around his diocese. In 1976 Johnson hired Father 
Siegfried F. Widera to work in the Orange County Diocese even 
though he knew this curate had been removed from a parish in 
Wisconsin for raping children. Widera continued to molest chil- 
dren with the full knowledge of Johnson until 1985, when too 
many complaints flooded the diocesan office and Widera was 
transferred out of state. 



204 lucipen's lodge 

The McMartin case shifted public and especially media attention 
off the Catholic Church and gave Johnson the leeway to protect 
Widera and other sexually deviant priests. His former parish 
fueled the flames of the McMartin trial as a smoke screen while 
Lucifer's Lodge went about its vile business in Southern Califor- 
nia. It is hard to believe that all of the connecting factors could be 
a matter of pure coincidence. 

The other major Satanic Panic case took place in Maiden, Massa- 
chusetts at the Fells Acre Pre -school. It must be recalled that Fr. 
Bernard J. Lane, who operated the Alpha Omega House in Little- 
ton, Massachusetts, had strong ties to the city of Maiden. Lane 
was assigned to Maiden Catholic High School and opened his first 
treatment center for drug addicted youths in Maiden. According 
to a Boston Globe report by Matt Carroll, filed on March 25, 2002, 
the Alpha Omega House was actually headquartered in Maiden — 
just a short walk from the Fells Acre Pre-school — under a non- 
profit secular charity called Adolescent Counseling in Develop- 
ment, Inc. (ACD) — founded by Bernard J. Lane and others. Even 
after Lane was removed from the Alpha Omega House by state 
officials, he remained on the board of ACD. This non-profit con- 
tinued to operate until 1988, when it was officially taken over by 
the Archdiocese of Boston and changed its name to Life 
Resources, Inc., which is currently being sued by victims of Lane. 

Lane's replacement at Alpha Omega House was Father Rev. C. 
Melvin Surette, who was later accused of molesting children at 
Alpha Omega. Even more disturbing are the charges filed against 
Dr. Scott Ward, M.D., a psychiatrist hired by ACD to work at the 
Alpha Omega House. Several of the Alpha Omega boys later 
accused Ward of molesting them, and after he left Massachusetts 
and moved to Philadelphia, Ward later faced charges for allegedly 
abusing a teenage boy in his new state. It seems that Dr. Ward 
employed some form of mind control or brainwashing technique 
on his victims similar to the methods used on Elizabeth Smart. 
According to another Boston Globe article filed on May 27, 2002, 
Dr. Ward actually called up one of the boys whom he allegedly 
sexually victimized in Massachusetts and asked him to speak as a 
character witness at his trial for child rape in Pennsylvania. Per- 



Lucifen's Lodge Found! 205 

haps Ward had planted some hypnotic trigger code in the victim 
so that he would respond in favorable ways about him if ques- 
tioned by the police. As a psychiatrist, Ward would have known 
how to implant and activate such a controlled response. 

While the Amirault Family was arraigned at the Maiden Court 
House and was eventually tried and sent to prison, the ACD qui- 
etly operated under Lane's guidance. Many of the parents of the 
alleged victims at the Fells Acre School were Catholics who 
belonged to the local parish church where Lane once served. As 
parents and social workers forced children to concoct stories con- 
cerning a "secret magic room" where children were sexually 
abused, the ACD staff calmly sat around the corner, knowing full 
well that Lane actually took young boys to a real ritual chamber 
called the Black Room. 

The fact that the Catholic Church had a shadowy hand in both 
the McMartin and Fells Acre cases strongly points to the reality of 
a Church-generated diversion tactic to direct attention away from 
child molesting priests and onto innocent child care workers. 
Malachi Martin was correct in his assertion that Lucifer's Lodge 
exists within the Church of Rome. Unfortunately, there are no 
quick answers as to how to deal with this horrible state of affairs. 
Lucifer's Lodge is an ongoing problem. It is still in operation and 
should be of major concern to people of goodwill everywhere. 



Notes 

1 Keys of this Blood: pp?? 632 

2 Hostage to the Devil: XII?? 

3-5 Boston Globe Jan. 8, 2002. 

6 Http://www.liberator.net/articles/McElroyWendy/CatholicChurch. 
html. 

7-14 Paraphrased or paraphrased and quoted from "Massachusetts 
Releases Scathing Report on Boston Sex Abuse," Salt of the Earth 



206 lucipeu's lodge 

Social Justice News, Clareton Publications, August 2003; http://salt. 
claretianpubs.org/sjnews/2003/08/sjn0308e.html. 

15 Paraphrased or paraphrased and quoted from "Jesus in the 
Talmud," by Gil Student, 2000; http://www.angelfire.com/mt/talmud 
I) esus.html. 

16 Based on Contra Celsum, Bk II, by Origen; http://www.gnosis.org/ 
1 ib r ary / o r ig_cc2 . h tm . 

17 Paraphrased or paraphrased and quoted from "Was Jesus Married? 
A Quick Fact Sheet," from Hierogamy and the Married Messiah (no 
author given), scheduled for publication March 2004; http://www. 
grailchurch.org/marriedjesus.htm. 

18-23 Wilson, Colin, Rogue Messiahs'. Tales of Self-Proclaimed Saviors 
(Charlottesville, VA: Hampton Roads 2000), p. 21; pp. 21-22; p. 23; 
pp. 23-24. 

24 Paraphrased or paraphrased and quoted from "The Heresy of the 
Free Spirit," taken from The Pursuit of the Millennium, by Norman 
Cohn (Fair Lawn, NJ, Essential Books, 1957); http:// 
www.dhushara.com/book/cons um/free.htm. 

25 Nohls, Johannes, The Black Death: A Chronicle of the Plague 
[compiled by Johannes Nohl from contemporary sources] ; translated 
by C.H. Clarke (London: Allen and Unwin, 1926), p. 208. 

26 Wilson, p. 26. 

27-30 Nohls, pp. 162-163; p. 163; p. 167; p. 163. 

31 Wilson, p. 26. 

32 Ziegler, Philip, The Black Death (New York: Penguin Books, 1998). 

33 Paraphrased or paraphrased and quoted from "The Brethren of the 
Free Spirit— Divine Immorality," by Paul Harrison, 1998; http://www. 
totse.com/en/fringe/fringe_science/freesprt.html. 

34 See http://www.unf.edu/classes/freshmancore/coreabroad/pictures/ 
200iAlbi/Albi-Cathedral-interior-fresco- thedamned-PH1378.JPG. 

35-36 w/ilson, p. 27; p. 28. 

37-38 p ara phrased or paraphrased and quoted from "Freemasonry 
Watch," by Howard Rand, Digest of the Divine Law; http://www. 
freemasonrywatch.org/lucifer.html. 



Lucifen's Lodge Found! 207 

39 Pope Paul VI, June 29, 1972, Homily during the Mass for Sts. Peter 
& Paul, on the occasion of the ninth anniversary of his coronation). 

40 Paraphrased or paraphrased and quoted from "New About 
Mormons, Mormonism and the LDS Church," by Kent Larsen, 
Mormon-News, Sept. 9, 2001, References: 

• "Mom: Bishop Knew of Pedophile," by Elizabeth Neff, Salt Lake 

Tribune, Sept. 6, 2001. 

• "Mormon Church Settles $3 Million Sex Suit," Portland Oregon, KGW 
TV8 (AP), Sept. 5, 2001. 

• "LDS Church Settles Suit, Paying $3M," by Elizabeth Neff, Salt Lake 

Tribune, Sept. 5, 2001. 

• "Child Abuse Cover-Up Costs Mormon Church $3 Million," by David 
Slader, Esq. Press Release, PRNewswire Sept. 5, 2001. 

• "Sex Abuse Lawsuit Is Settled by Mormons for $3 Million," by Gustav 
Niebuhr, New York Times, Sept. 5, 2001. 

• "Lawyer blasts LDS Church" by Carrie A. Moore, DeseretNews religion 
editor, Deseret News, Sept. 5, 2001. 

• "Church Settles Abuse Case," by Carrie A. Moore, DeseretNews religion 
editor, Deseret News, Sept. 4, 2001; http://www.mormonstoday.com/ 
010907/NiJScottoi.shtml. 

41 Wilson, p. 83. 

42-43 Paraphrased or paraphrased and quoted from "The Pope, the 
Devil and the Masonic Lodge," byTexe Marrs (?), Living Truth 
Ministries; http://www.texemarrs.com/071997/popedev.htm. 

44 Http://www.cnn.com/2002/WO. 

45 Paraphrased or paraphrased and quoted from "The Knights of 
Columbus and the Freemasons"; http://www.geocities.com/Penta 
gon/2666/KOCandM asons.html. 

46 Paraphrased or paraphrased and quoted from "Sex Crimes 
Coverup by the Vatican?" August 6, 2003, CBS Broadcasting Inc.; 
http://www.cbsnews.com/stories/2003/08/06/eveningnews/main 
566978.shtml.